THE COMPREHENSIVE CHURCH. 



" O GOD, THE CREATOR AND PRESERVER OF ALL 
MANKIND, MOjRfe ESPECIALLY WE-PRAY FOR THY 
HOLY CHURCH UNIVERSAL ; THAT IT MAY BE SO 
GUIDED AND GOVERNED BY THY GOOD SPIRIT, THAT 
ALL, WHO PROFESS AND CALL THEMSELVES CHRIS- 
TIANS, MAY BE LED INTO THE WAY OF TRUTH, 
AND HOLD THE FAITH IN UNITY OF SPIRIT, IN THE 
BOND OF PEACE, AND IN RIGHTEOUSNESS OF LIFE. 
AND THIS WE BEG FOR JESUS CHRIST'S SAKE. 
AMEN." 

Book of Common Prayer ; 
Daily Morning and Evening Collect. 



COMPREHENSIVE CHURCH: 



OR 



CHRISTIAN UNITY 



AND 



ECCLESIASTICAL UNION, 



BY THE EEV. THOMAS H. VAIL, A. M. 



" There is one Body." Ephesians iv: 4. 

" Sola igitur catholica ecclesia est, quse verum cultum retinet. Hie est fons veritatis, hoc 
doraictlium Sdei, hoc templuna Dei. . . . Neminem sibi oportet pertinaci concertatione 
Maniiri ; affitur eaim de vita et salute. . . . Sed taraen, singuli quiquae ccetus se potis- 
■imum Christianos, et suam esse catholicam ecclesiam putant." 

Lactantius. Inst. Div. L. iv. ad fin. 




HARTFORD. 

PUBLISHED BY H. HUNTINGTON Jr. 
1841. 



3j# 



Entered according to Act of Congress in the year 1841, by 

THOMAS H. VAIL, 

in the Clerk's Office of the District Court of the District of Connecticut. 






preface- 



much has been said and published, of late years, 
on the subject of Christian Union — not enough to 
accomplish it, but enough to shew that the minds 
of Christians are open to the inconveniences and 
dangers of sectarian divisions, and that their hearts 
are longing for some closer and happier communion 
than is allowed by the present divided state of the 
Christian Church. The many proofs presented 
daily, that Christians desire to be united, are en- 
couraging to our hopes, while, at the same time, 
there is discouragement in the fact, that the public 
mind seems to have settled down despondingly 
under the impression, that no feasible plan can be 
proposed for the accomplishment of its desire. 

The writer thinks, that a capital mistake has been 
committed in the course of enquiry which has been 
generally pursued on this subject. He thinks, that 
instead of endeavoring to strike out an entirely new 
system of ecclesiastical unity, the proper and only 
feasible course is to select, for the purpose of uniting 
within it, some system already established, and 
which realizes most nearly the idea of a Compre- 



Vlll PREFACE. 

hensive Church, and if it be not in every respeqt 
perfect, to improve it, if it will allow improvement, 
into perfection. It may be, there is such a system 
amongst us — a system, whose structure is capable 
of any modification, and in whose organization are 
instrumentalities by which it may be shaped into 
any form which the majority of the Christians in 
our country may desire. We believe there is such 
a system amongst us. 

The writer, as will be perceived, is a Protestant 
Episcopalian, and the prayer of his heart is: "Grace 
be with all them that love our Lord Jesus Christ in 
sincerity." Yet he believes, that, in our day, there 
is a very manifest and sad departure from scriptu- 
ral unity, and that it is the duty of those who " love 
our Lord Jesus Christ in sincerity," to return, if pos- 
sible, to a consistency with the scriptural precepts. 
We all realize the dissensions of Christ's Church, 
and suffer from them. If we can, let us remedy 
them. 

After an examination of the ecclesiastical sys- 
tems of various denominations, and a careful inves- 
tigation of the theory of his own Church, with a 
particular reference to the practicability of Christian 
and ecclesiastical unity, the writer ventures to sug- 
gest the remedy alluded to. He does so with a 
confidence in the sympathies of his Christian breth- 
ren ; for they will approve his design. There 
ought to be more confidence between the members 
of the Lord's family, more of mutual and unreserved 



PREFACE. IX 

enquiry on the mode of effecting unity. The large 
deliberative bodies, which represent the intellectual 
and moral strength of the different denominations, 
ought to confer, and to correspond with each other 
on this subject, which respects certainly one of the 
most important present duties of the Church. The 
writer would be glad to see the highest Conven- 
tions of his own Church exhibiting first this exam- 
ple of Christian confidence, and even addressing 
memorials on the subject to the members and the 
representative assemblies of other denominations. 

It has been the lot of the writer to mingle much 
with intelligent Christians of different and opposing 
names, and from his intercourse with them, as well 
as with the members of his own Church, he believes 
there is a prevailing misconception of the principles 
of unity, and that, if the principle herein advanced 
shall be generally understood, there will be a great 
progress towards a United Church. The common 
conception is too contracted. If he is not very 
much mistaken, the principles herein exhibited are 
familiar to comparatively few, and will to most 
minds suggest a train of reflections altogether unu- 
sual. 

It had been well, if the writer could have backed 
his reasonings by the influence of some personal 
authority or reputation. But, if he lacks that ad- 
vantage, his reasonings will have a fairer opportu- 
nity to test their force. He comes as a Christian 
man to communicate to his brethren something for 



PREFACE, 



their mutual benefit, something which, he hopes, 
they will cordially and frankly receive. He com- 
mends this outline of thought to the patient and ma- 
tured examination of the Christian public, and he 
will be glad, if some abler hand shall fill it up more 
elaborately. He can say, with good Bishop Burnet, 
in the preface to his " Exposition of the Thirty-nine 
Articles," although he applies to himself with diffi- 
dence the language of so distinguished a man : " I 
had no other design in this work, but first to find out 
the truth myself, and then to help others to find it 
out. If I succeed to any degree in this design, I 
will bless God for it ; and if I fail in it, I will bear 
it with the humility and patience that becomes me. 
But as soon as I see a better work of this kind, I 
shall be among the first of those who shall recom- 
mend that, and disparage this." 

A few words are due to his Episcopalian brethren 
particularly. Ever since he has been in the dis- 
charge of his calling, both as a missionary and as a 
parochial minister, he has felt almost daily the need 
of some such book as this. He has been sometimes 
greatly surprised at the extreme misapprehensions 
prevalent in the community with regard to the 
Protestant Episcopal Church in the United States, 
when the means of better knowledge have so long 
been spread before the public. His familiarity with 
these misapprehensions has blunted the sense of 
surprize, while it has nourished a sense of continual 
regret and sadness. He has hoped to find his want 



PREFACE. Xi 

gupplied, and has finally undertaken the task for 
himself, since the need is great, and it is hard to 
wait patiently for an uncertainty. 

There is, besides the members of the community 
at large, a class, and a numerous one — that of the- 
ological students, or candidates for orders — who 
might, as the writer's former observation and per- 
sonal experience has demonstrated, be much bene- 
fitted by some such work as this. It is required, 
indeed, by a general canon, that "the last examina- 
tion" of every candidate, prior to his ordination as 
deacon, must be " on Church history, ecclesiastical 
polity, the Book of Common Prayer, and the Con- 
stitution and Canons of the Church, and of the dio- 
cese for which he is to be ordained." Now, on 
Church history, ecclesiastical polity, and the Book 
of Common Prayer, especially the two former, the 
student may be very well informed, and his examin- 
ation satisfactory. But on the Constitution and 
Canons of the Church, his information is ordinarily 
slight, and his examination (if attended to) unsatis- 
factory, for this good reason, that he cannot study 
them except at disadvantage, because they are no 
where so arranged that he can associate them with 
the system of principles which they illustrate* 
Hence it is true, that most of our candidates for 
orders, even at their first ordinations, although they 
may be excellent scholars in the Scriptural, and 
what we may call the historical doctrines of their 
Church, do not have clear and accurate and defen- 



xii Preface. 

sible views of their Church, as it is — as a practical 
and working system in the present day and in our 
own country. A treatise, like this volume, and es- 
pecially its sixth chapter, might be a useful manual 
to the class of students referred to, and a convenient 
aid to those who have the charge of their education 
in the department of ecclesiastical studies. 

Many excellent books have been written on many 
points in the system of the Protestant Episcopal 
Church, and illustrative of its peculiar doctrines and 
customs, with very great profit. But, after all, there 
is no work, which, in a plain, didactic style, devel- 
opes the system of the Protestant Episcopal Church 
as it is, which shows out the whole Church as an 
existing and operating system. There is no work 
which illustrates distinctly the comprehensiveness 
of the Protestant Episcopal Church, with regard to 
its adaptation to the purposes of Christian and 
Ecclesiastical Unity. These blanks the writer has 
endeavored to fill ; or rather, he has endeavored to 
exemplify, by short precedents, how these blanks 
may be filled. It is his impression, that a book, upon 
a plan similar to this, and better executed, might be 
useful in all our parishes, and might be very gene- 
rally circulated with much advantage, not only to 
the Protestant Episcopal Church, but also to the 
great object of Christian and Ecclesiastical Unity, 
which all true disciples of our Lord have so much 
at heart. 

It is necessary to take this practical view of our 



PREFACE. Xlll 

subject, because, after all, it is the most important. 
In the history and institutions of a Church, whose 
track has marked the course of nearly two thousand 
years, there must be much to deeply interest the 
student ; and such an one, in proportion as he en- 
larges his acquisitions, will learn more and more of 
the minute causes of those institutions, and their 
connexion with the history of man, and the gradual 
development of the philosophy of the human mind. 
But the man of every-day life has often not the time 
nor the taste for such investigations. Besides, all 
his habits are practical, and concerned with his 
common and pressing interests; and the question 
from him is : What is the system ? He cares not 
for its history nor for its remote causes. He wants 
to know only this — that the system is now practi- 
cal, that it will work well for him, that it does now 
suit his wishes and wants. Bishop Brownell, in the 
course of a recent address delivered by him to the 
Convention of the Protestant Episcopal Church of 
Connecticut, (holden in June, 1840,) has well ex- 
pressed this prevailing sentiment, when he says, 
(and the emphasis is his own): "We love the 
Church as it is," — we love it as a practical system, 
working in and for our own day, working by and 
for ourselves. It is this view, practical and the 
most important to us, which we would present to 
our readers. 

The writer anticipates the possibility, that in 
some things he may not please all his brethren ; he 



XIV PREFACE. 

may not express precisely the sentiments of all. 
Some are for keeping their Church aloof and disu- 
nited from all others, and will have it, that there are 
in it no points of natural contact with other denom- 
inations. Some, of an opposite habit of mind, are 
for assimilating their Church as far as possible with 
one or another particular denomination which com- 
mands their sympathies. While others still have 
selected some particular denomination against which 
it is their hobby to oppose their Church. Now all 
these are more or less sectarian in their spirit. 
Certainly, they have no just perceptions of the 
comprehensiveness of their Church. We com- 
mend to them all our subject. 

Of one thing the writer is assured— he has assert- 
ed no facts which he does not prove ; he has ad- 
vanced no principle, which is not simple, and well- 
nigh demonstrable. 

Finally, he accommodates, with humility, to r this 
place, the closing words of the preface of the Book 
of Common Prayer, which he prefers to the reader 
as expressive of his own hopes : " And now this 
work being brought to a conclusion, it is hoped the 
whole will be received and examined by every true 
member of our Church, and every sincere Chris- 
tian, with a meek, candid, and charitable frame of 
mind ; without prejudice or prepossession ; seri- 
ously considering what Christianity is, and what 
the truths of the Gospel are ; and earnestly beseech- 
ing Almighty God to accompany with his blessing 



PREFACE. XV 

eveiy endeavor for promulgating them to mankind 
in the clearest, plainest, most affecting and majestic 
manner, for the sake of Jesus Christ, our blessed 
Lord and Saviour." 

Note. The only errata affecting the sense, which have been 
noticed, are on pages 30, 32, and 33, where, in several places, the 
reader is requested, instead of Van Dyek, to read Van Dyck^ and 
on page 60, in the sixteenth line from the top, instead of paternal, 
to read fraternal. 



"ALMIGHTY AND EVER-LIVING GOD, WE BE- 
SEECH THEE TO INSPIRE CONTINUALLY THE UNI- 
VERSAL CHURCH WITH THE SPIRIT OF TRUTH, 
UNITY, AND CONCORD : AND GRANT THAT ALL 
THOSE, WHO DO CONFESS THY HOLY NAME, MAY 
AGREE IN TEE TRUTH OF THY HOLY WORD, 
AND LIVE IN UNITY AND GODLY LOVE. GRANT 
THIS, O FATHER, FOR JESUS CHRIST'S SAKE 
OUR ONLY MEDIATOR AND ADVOCATE. AMEN.'* 

Book of Common Prayer. 
Prayer in the Order for the Holy Com- 



CONTENTS. 



CHAPTER I, 

No Christian Union without Ecclesiastical Unity— a Comprehensive 
Church apparently impracticable— desired by all — one to be proposed in this 
volume — principles of unity in the Apostolical and Primitive Church — 
Roman Catholic and Protestant Churches all consolidated— not comprehen- 
sive—ought to return to primitive principles— a bad habit of the public 
mind — the true idea of a Church. 25 



CHAPTER II. 

The Church described in the New Testament as one— proved by Ephesians 
iv. 4 — notice of Van Dvck's " Christian Union." 30 



CHAPTER III. 

Definition of Sectarism — what it is not — what it is — essentially hostile — 
not realized. 34 



CHAPTER IV. 

No necessity for divisions in our day — apology for the Continental Reform- 
ers — reply to several alleged advantages of divisions and objections to unity — 
the Word of God decisive. 37 



CHAPTER V. 

Evils of Sectarism — it disobeys a divine command — involves the conse- 
quences charged upon unity — produces a false idea of the Church — extends 
and perpetuates error — wastes the energies of the Church — prevents the con- 
version of the world— is the most efficient obstacle to Christian Union. 40 



XVlli CONTENTS . 



CHAPTER VI. 

There must be a Comprehensive Church — its fundamental principles- 
determined by the nature and objects of the Church — universality and uni- 
ty — liberty and law — compromise and conformity — contrast between the 
Comprehensive Church and sectarism. 47 



CHAPTER VII. 

Notice of certain denominational peculiarities — a Comprehensive Church 
for our age and country practicable^ digression-Mmportance of considering 
the subject— a state of division a state of sin— indifference the cause of its 
continuance — Christians should be in earnest to do their duty— return from 
digression— no existing Christian denominations should be excluded from 
the Comprehensive Church, neither Dissenters nor Protestant Episcopa- 
lians—a question for pious Dissenters. 51 



CHAPTER VIII. 

Is there now in the United States a Comprehensive Church, combining 
into one harmonious system the " distinctive peculiarities" of all the denom- 
inations 1 — Is it any Church of Dissenters 1 — Is if the Protestant Episcopal 
Church i — a plan of unity proposed — the writer's apology for his proposition 
—the existing system of the Protestant Episcopal Church, proposed as a basis 
of Christian and Ecclesiastical Unity — may appear strange — a candid judg- 
ment solicited. 57 



CHAPTER IX. 

EXAMINATION OF THE PROTESTANT EPISCOPAL CHURCH AS IT IS. 

The Protestant Episcopal Church proposed as the Comprehensive Church 
—proposition explicit— to be sustained by facts — Christian and ecclesiastical 
unity a solemn subject — the truth sought — all love the truth — the partizan in 
religion the enemy of God and man — the reader invited to look at the outlines 
of the system of the Protestant Episcopal Church as a system for Christian 
and ecclesiastical unity — examination to be distributed through twenty-one 
Sections. 02 

Section I. — Definition of the Protestant Episcopal Church in the United 
States. It is not the Church of Rome— it is not the Church of England— it is 
a Christian and Protestant American Church — at Unity with the ancient and 
universal Church of Christ. 65 

Section II. — Members. Clergy and laity — always connected in ecclesias- 
tical legislation and in divine worship — Bishops commonly distinguished 
from the other clergy by their title of office— all Christians may be members 
of the Protestant Episcopal Church. 79 

Section III. — Territorial Divisions. The Protestant Episcopal Church 
co-extensive with the United States — all one Church— its unity represented 
in the General Convention— Dioceses the sub-divisions of the whole 
Church— represented in Diocesan Conventions— combination, formation, 



CONTENTS. XIX 

sUze, and Episcopal charge, of Dioceses — independence of Dioceses — present 
number and names of Dioceses and theirBishops — Parishes the sub-divi- 
sions of Dioceses — independence and rights of Parishes — parochial officers — 
the territorial divisions of the Protestant Episcopal Church convenient for 
unity. 80 

Section IV. — Laws. All written — made by the whole Church— laws of 
the General Convention — laws of the Dioceses — the election of wardens and 
vestry, and the use of the clerical dress common customs — liberty in every 
thing not defined by law — clear laws advantageous for unity. 87 

Section V. — Government. Democratical — representative— parish meet- 
ings — the original sources of government — their various powers — how com- 
posed — elect wardens and vestry — powers and duties of these officers — an 
instituted rector is chairman — elect Jay delegates to the Diocesan Conven- 
tions. Diocesan Conventions — their duties and powers — meet annually — 
composed of clergy and laity — mode of conducting business — the Bishop the 
Chairman — elect standing committees — duiies of these committees — elect 
clerical and lay deputies to the General Convention — General Conven- 
tion — its duties and powers to provide general legislation and promote 
unity — composed of bishops, clergy and laity — meets triennially — is in two 
houses, each has a veto on the other, each equal — House of Bishops — how 
composed — senior Bishop presides — mode of conducting business — House of 
Clerical and Lay Deputies — how composed — mode of conducting business — 
the vote by a division of orders — by this the clergy and laity have a veto 
upon each other — the next General Convention — comments — analogy be- 
tween the ecclesiastical institutions of the Protestant Episcopal Church in 
the United States and the civil institutions of the United States — govern- 
ment of the Protestant Episcopal Church very comprehensive — primitive — 
combining the three elements, the Episcopal, thePresbyterial, the Congrega- 
tional — a just system — broad enough to unite all Christians. 89 

Section VI. — Ordination and duties of Ministers. Three orders or de- 
grees of ministers — Deacons the lowest— Presbyters next — Bishops the high- 
est — rules concerning ordination — Candidates for orders — testimonials of 
Standing Committee — preparatory steps of a Deacon — of a Presbyter — of 
a Bishop — all promise conformity to the doctrine, discipline and worship 
of the Protestant Episcopal Church— duties of ministers— explained in the 
ordinal — as commonly understood — scope anil variety of clerical influence— 
the judgment of all denominations here approved. 109 

Section VII. — Rights of the Bishops and Clergy. Each order has a 
separate right in legislation — a right to fulfil its duty without restraint — ordi- 
nary rights — those of the clergy well understood — those of the Bishops misun 
derstood — proper to explain — their rights all defined by the laws of the 
Church — no arbitrary official power of Bishops — they cannot be oppressive — 
for several reasons — from the organization of the Church — they are subjects 
of discipline — under public opinion — depend on the clergy and laity — are 
elected by the Diocesan Conventions — subject to their control — the Bishops 
are good and trust worthy men — elected for this reason — we appeal to their 
character — are thankful for them — the system of the Protestant Episcopal 
Church a medium between extremes— invites to unity. 115 

Section VIII — Admission to the Sacraments. Principles of Church 
membership important— two sacraments — admission to Baptism — requisites 
— Belief in the Scriptures — and earnest self-consecration to the service of 
Christ — no requisites beyond the spiritual character of a Christian — admis- 
sion to the Lord's Supper — through Confirmation which is the resumption of 
the Baptismal obligation — Sacraments open to all true disciples of Christ — 
free as the Saviour's blood — the Church has no right to restrict them from any 
who love their Lord — the clergy bound to administer them — liable to punish- 
ment if arbitrary — no substitution of human traditions in place of the Divine 
commandments— the sacraments of the Protestant Episcopal Church open to 
all Christians in our land. 131 



XX CONTENTS. 

Section IX. — Creeds. Enumeration of the creeds of the Protestant 
Episcopal Church— in what respects the creeds are obligatory upon the 
members of the Church— the laity — the clergy — the Apostles' creed only to 
be believed and confessed, ex animo— the creeds may be changed by the ma- 
jority of the whole Church in the General Convention— the benefit of the 
creeds — why the Church requires any creed — no other more minute and 
explicit than the Apostles' creed, ought to be required for admission to the 
sacraments — the system of the Protestant Episcopal Church, in regard to 
creeds, favorable to the discovery and the security of Christian truth — the 
Protestant Episcopal Church fitted for the union of all Christians who love 
their Lord supremely, and each other affectionately and forbearingly. 127 

Section X. — Doctrine. The doctrine of the Protestant Episcopal Church 
scriptural and practical — enumeration of some prominent doctrines— refer- 
ence to standards — the position of the Protestant Episcopal Church in rela- 
tion to doctrines connected with the philosophy of religion — the thirty-nine 
articles — especially the seventeenth article— controversies concerning them — 
formerly — now ceased — benefit of the controversy — history of the articles — 
their sense in the English Church — to be literally and liberally interpreted — 
quotations from Bishop Burnet and Bishop White— both Calvinists and 
Arminians always in the English Church— subscriptions of the clergy — 
history of the articles of the Protestant Episcopal Church in the United 
States — established in 1801 — are articles of peace — both Calvinists and Armi- 
nians in the Protestant Episcopal Church — members of this Church free 
to be either, and to discuss their opinions — both clergy and laity — but the 
pulpit is protected from both — the clergy to preach only scripture — these, if 
they please, as scripture — but not as a system — neither Calvinism nor Armini- 
anism, as such, may be advocated or be condemned in the pulpit — only the 
word of God to be preached— proved — the Protestant Episcopal Church well 
arranged to unite all Christians of all opposing views on these subjects. 133 

Section XI. — Discipline. The Discipline of the Protestant Episcopal 
Church not arbitrary — regulated by law — the occasions defined by the Gener- 
al Convention — the modes by the Diocesan Conventions — the subjects — The 
Ministry — degrees of discipline — enumeration of offences liable to disci- 
pline — prosecutors — candidates for orders liable as laymen — mode of trial of 
ministers — each order tried by peers — sentence pronounced by the Bishop — 
The Laity — occasions and mode of Discipline — right of appeal — first to the 
Bishop — then to a special Ecclesiastical Diocesan court — Discipline of the 
Protestant Episcopal Church rather merciful than austere — defended — open 
to improvement — present principles just — proper to an all-embracing Church. 

142 

Section XII. — Public Worship. In the Protestant Episcopal Church by 
precumposed formularies — shall not discuss their propriety — the substance 
of them generally approved and admired— reference to an answer to some 
objections — generally used by dissenters in England — not in this country — 
but preferred by most of the pious and intelligent dissenting clergy, and by 
many laymen in our country — the festivals and fasts of the Protestant Episco- 
pal Church observed in many denominations — the reading of the Bible with- 
out note or comment in public worship becoming more common in other de- 
nominations—also the responsive reading of the Scriptures and responsive 
worship better understood — the Liturgies of the Protestant Episcopal Church 
under the control of the Church — may be changed by a majority — in the 
General Convention — to any extent— even to abrogation — subject of changes 
sometimes discussed — when necessary or generally desired will be accom- 
plished — those who love uniformity or order of some sort in public worship, 
may be united in the Protestant Episcopal Church. 148 

Section XIII. — Rights of the Laity. Arrangement under a single view 
of previous observations — the Laity an order in the Protestant Episcopal 
Church— their rights in parishes — rights in Diocesan Conventions — rights 
in the standing committees— rights in the General Convention— rights of 



CONTENTS. XXI 

Church membership— rights in ecclesiastical trials of discipline — rights of 
full and perpetual self-protection — their peculiarity as a constituent order in 
the Church insisted upon — the Protestant Episcopal Church worthy of the 
approbation of all Christians. 155 

Section XIV. — Baptism. The meaning of Baptism — explained in the 
27th Article — the Baptismal service to be interpreted by this Article— doc- 
trine compared with the standards of the Methodist, the Presbyterian, and 
the Congregational Churches — the mode of Baptism — Immersion or affu- 
sion — adults and infants — requisites for Baptism — witnesses for adults — 
sponsors for children — duties of witnesses and sponsors — Baptism followed 
by confirmation — will be shewn to meet the views of all Christians. 159 

Section XV. — Confirmation the Sequel or Complement of Infant Baptism. 
Confirmation follows Baptism — reasons for this rule — the rite of admission to 
the Lord's supper — no new obligation assumed in it — the re-assumption of 
the Baptismal obligation— analogous in part, to the " owning of the Christian 
Covenant" in other denominations— some grounds on which Confirmation 
is defended — special consideration of the relation of Confirmation to infant 
Baptism — Baptism implies voluntary confession of Christ after faith— Infant 
Baptism imperfect without some rite attached to it, as a sequel, for adult 
confession— Confirmation this rite — supported by legal analogies— this the 
view of the P. E. Church — proved — importance — a part of a Comprehensive 
System— the P. E. Church differing from all Dissenting Churches on this 
subject — and reconciling them— the foregoing principles applied to the system 
of Pedo-Baptists dissenting churches — which are faulty— may be reformed 
by the system of the Protestant Episcopal Church — applied to the views of 
Baptist Dissenters— confirmation shown to be de facto adult baptism— may 
be by immersion— Baptists may consistently with their principles unite with 
the Protestant Episcopal Church— and even present their children to the 
Lord in the ordinance of infant baptism in the P. E. Church — objection an- 
swered—our view in perfect accordance with the Congregational system of 
Baptists — Confirmation, being de facto adult Baptism, is in harmony with a 
de facto ministry, and de facto sacraments, such as Baptists acknowledge 
and maintain — the Protestant Episcopal Church well qualified to unite both 
Pedo Baptist and Baptist Dissenters, and thus to restore the unity of the 
Church of Christ. 166 

Section XVI. — The Supper of the Lord. The meaning of the Lord's 
Supper in the Protestant Episcopal Church — a commemoration of the love 
of Christ — proved from standards — Qualifications for the Lord's Supper — 
whatsoever may be included in a worthy discipleship of Christ — proved from 
standards — the views of the Protestant Episcopal Church commend them- 
selves to all Christian people of every denomination. 180 

Section XVII. — Literary, Educational, Benevolent, and Missionary Asso- 
ciations. Literary Institutions — enumeration of some — for Males and Fe- 
males — no General Education Society — Diocesan Education Societies — sub- 
ject of Christian Education under the consideration of the General Conven- 
tion — General Sunday School Union— Diocesan and Local S. S. Societies — 
General Theological Seminary — Diocesan Theological Seminaries — no Gen- 
eral Bible and Tract Societies — various Diocesan Bible and Tract and 
Common Prayer Book Societies — American Bible and Tract Societies — 
various Diocesan Benevolent Societies — various Diocesan Missionary Soci- 
eties— City Mission Societies — the General Missionary Society — notice of its 
constitution — great Evangelical principles asserted in it — its operations- 
money collected and expended by it — its principles such as to win the assent 
of all Christians. 190 

Section XVIII. — Liberty. Replies to several enquiries — liberty in the 
Protestant Episcopal Church — to join voluntary and benevolent societies — 
to form associations for religious improvement — to offer extemporaneous 
prayers — to engage in social meetings for religious purposes — to make special 
efforts for the good of souls— statement of a grand principle of liberty in the 
Protestant Episcopal Church— this Church therefore dear to all friends of 
religious liberty. 199 



XX11 CONTENTS. 

Section XLX.— Adaptiveness. The Protestant Episcopal Church adaptive 
to all circumstances of society, and all the temperaments and habitudes of 
men — thus proved a true Church — accordant with the design of the Church — 
importance of adaptiveness — folly of establishing a Church on different 
principles — necessity of adaptiveness illustrated — the opposite of adaptive- 
ness a fundamental error in sectarism — lessons from the history of the past — 
the Church may not forbid any thing, and may use every thing, but sin — 
objections answered — no evils resulting from adaptiveness in the Protestant 
Episcopal Church — such evils cannot exist in it — illustrated — the writer's ad- 
vice to his Christian brethren — a word to Episcopalians — the Protestant 
Episcopal Church founded on the most expansive principles. 202 

Section XX. — Religious Devotion and Action. Two tests of a Church — 
Religious Devotion — formularies of the Protestant Episcopal Church — high 
spirituality — order of services — holy men of the Church — distinction between 
the system of the Protestant Episcopal Church and other systems for the 
production of devotion— Religious Action — variety and arrangement of evan- 
gelical subjects — in connexion with liberty— and with adaptiveness— the 
Protestant Episcopal Church the revival Church of the United States — 
working of the system — such a Church should be dear to all true Christians. 

210 

Section XXL — Comprehensive Traits. If the Protestant Episcopal Church 
be the Comprehensive Church, it becomes the duty of all Christians to 
unite themselves with it — extent of this duty — a recapitulation of the various 
comprehensive traits elucidated in the preceding Sections — the Protestant 
Episcopal Church proved to be the Comprehensive Church — the only Church 
founded successfully and completely upon the maxim of the primitive and 
Apostolical Church — there are few even of its own members who under- 
stand its comprehensiveness — this Church not originated by human wisdom 
or accident — it is a system provided by the gracious providence of the Lord, 
for the Christian and Ecclesiastical unity of all His disciples. 222 



CHAPTER X. 

Conclusion — mode in which our subject has been treated— the Protestant 
Episcopal Church comprehensive — none other like it — duty of uniting with 
it — another aspect of this Church — enumeration of certain principles pre- 
liminary to the exhibition of it — the Protestant Episcopal Church a platform 
on which Christians may meet and perfect a plan of unity — this proved — 
the means of unity are provided if Christians will use them — the Protestant 
Episcopal Church capable of infinite modification — invites all Christians 
to unite in it and modify it as they please — objection answered— the system 
of the Protestant Episcopal Church further opened — a beautiful and grand 
scheme— argument concluded — sin of negligence on this subject — a call to 
unity — true unity — deprecation of false unity— advantages of true unity- 
call upon the laity — call upon the clergy— necessity of effort and of self-deni- 
al in the matter— these the evidences of Christian character — our plan 
submitted to the candid judgment and honest decisions of the Christian 
public. 227 

AppENDrx, - - 243—304 



CHRISTIAN UNITY 



ECCLESIASTICAL UNION. 



" 1 BELIEVE IN THE HOLY CATHOLIC CHUKCE | 
I BELIEVE IN THE COMMUNION OF SAINTS." 
Book of Common Prayer. 

The Apostles* Creed* 



THE 



COMPREHENSIVE CHURCH. 



CHAPTER I. 

No Christian union without ecclesiastical unity — a Comprehensive Church 
apparently impracticable — desired by all— one to be proposed in this vol- 
ume — principles of unity in the apostolical and primitive Church — Roman 
Catholic and Protestant Churches all consolidated, not comprehensive — 
ought to return to primitive principles — a bad habit of the public mind — 
the true idea of a Church. 

The little work here addressed to the Christian pub- 
lic, proposes a plan of union to the various denomi- 
nations of Christians in our country. The writer is 
convinced that Christian union can never be effected 
except upon some plan of ecclesiastical unity — some 
system of a Church broad enough to allow all sincere 
and humble-hearted disciples of our Lord to unite 
upon it, a comprehensive system, which shall combine 
naturally and harmoniously the chief peculiarities of 
the various denominations in our land. 

At first sight, it seems impossible, that a model of a 
Church can be proposed, which shall bring together 
into one the systems which now conflict — the very 
"distinctive peculiarities" which have hitherto sepa- 
rated sects. If however a model like this referred to 



26 THE COMPREHENSIVE CHURCH. 

can be found, it will commend itself, of course, to the 
consideration and approval of all Christian people ; 
for we are fain to believe, none are desirous to perpetu- 
ate the unhappy dissensions of the religious commu- 
nity, and all would be glad to further any plan which 
warrants a reasonable expectation of unity. Such a 
model will, in due time, be proposed in this volume. 

The grand principles upon which the apostolical and 
primitive Church was organized, seem to have been 
all embodied in that familiar but noble maxim : "In 
necessariis unitas ; in non necessariis libertas ; in 
omnibus caritas — unity in essentials ; liberty in non- 
essentials ; love in every thing." As far as we can 
learn from the history of the New Testament, and 
from the topics discussed in the writings of the earli- 
est fathers, and from the few historical records of the 
first centuries, this maxim appears to have been very 
fully and beautifully illustrated. 

But the desire of power so natural to man, began 
directly to manifest itself, and the principles embodi- 
ed in that maxim were soon departed from, and the 
long history of the Christian Church, from a very early 
period, has proved the folly and the danger of leaving 
the true principles of its organization. From that 
period to the present, there has been a valuable lesson 
taught to them who will receive it. Would that the 
lesson may be profitably learned ! It is, that there 
must be a unity in the Christian Church, and this 
must be unity in essentials ; and that to attempt to go 
beyond this and accomplish unity in non-essentials, 
is inevitably to destroy the purity and the glory of the 
Church, and to introduce the most lamentable evils. 



THE COMPREHENSIVE CHURCH. 27 

The lesson has been exemplified most clearly x although 
differently in the two great epochs of ecclesiastical 
history — that which preceded the Protestant Reforma- 
tion, and that which has followed the Reformation, it 
has been exemplified first in the history of the Roman 
Catholic Church, and next in that of Protestant Chris- 
tendom, as we will briefly elucidate. 

It is evidently a scriptural truth, that the Church 
must be " one body," both in respect of its external 
unity, and of its internal unity ; and this truth has 
been acknowledged as a practical and necessary prin- 
ciple, by Christians of every name and in every age, 
the present as well as the past. But the fault, in the 
case of Protestants and Roman Catholics, alike, has 
been, that their idea of unity has been erroneous and 
excessive ; that they all have aimed at too much unity ; 
that in their conceptions they have substituted con- 
solidation for unity ; and instead of striving to form 
simply an united Church, that they have been continu- 
ally striving to make a consolidated Church. Thus 
if the mind of Christendom had always adhered to its 
first principles, and had never forgotten that, in order 
to have ' unity in essentials,' there must always be al- 
lowed ' liberty in non-essentials,' the monstrous and 
long continued scheme connected with the Papacy, 
would never have been originated, or if it had been 
possibly originated, it could never have been consum- 
mated. The whole scheme of the Roman Catholic 
Church was a legitimate creation, a gradual result,, of 
the false conception of unity. The Roman Catholic 
Church was not an united, but a consolidated Church. 
I So, too, if Protestants (at least in the second genera^ 



28 THE COMPREHENSIVE CHURCH. 

tion after the reformation) had gone back to primitive 
principles, and had never persisted in their attempts, 
each to compel the others into an exact agreement 
with itself, upon points not indispensable to the great 
end of the Church — the preservation and extension of 
gospel truth, and the conforming of Christ's disciples 
to his image — there never would have been the divis- 
ions which have sullied the lustre of Protestantism. 
The countless and conflicting sects of an age in other 
respects free, are the immediate products of the same 
false conception of unity. Each sect is not an united, 
but a consolidated Church. 

Is it too late to return to first principles ? Is there 
no wisdom in the history of the past, which we may 
apply to the benefit of the present age ? Ought not 
the effort at consolidating the Church to be immedi- 
ately and forever abandoned, when the experience of 
of ten centuries of Papal supremacy, and that of 
three centuries of Protestant dissension have given 
their common and conclusive testimony, that the ef- 
fort is not only abortive, but ruinous ? Cannot the 
Church once more have true unity, and, in its future 
experience, be ever warned to its safety by the two 
fold teachings of the past ? 

In the view of the writer there is a fundamental 
difficulty, which, it would seem, needs only to be ex- 
posed in order to be removed ; and it is, that the idea 
of a Comprehensive Church, is, in our day, a new 
idea. We have been so much in the habit of looking 
at Churches through the medium of sectarian prepos- 
sessions, that the idea seems complicate and difficult 
of apprehension. The habit of the whole communis 



THE COMPREHENSIVE CHURCH. 29 

ty, through the influences of sectarian education, is 
invariably to associate contractedness with the men- 
tion of a Church, to suppose that there can be no 
such thing as an ecclesiastical organization, except it 
be exclusive and arbitrary. This is a bad habit ; and it 
is not one of the least evils of sectarism, that it 
has wrought such a mistake upon the public mind. 
We wish our readers to lift themselves above this 
habit, to form in their minds clearly the thought that 
there can be a Comprehensive Church. 

What is a Church ? It is an association of all the 
true disciples of Christ, acknowledging His gospel 
for their rule of faith and practice, of every variety 
of personal opinion and talent and temperament and 
condition. To our mind the very name of a Church 
suggests the most comprehensive idea. But the habit 
of the great community is different, and we lament 
the fact. The object of a Church is the continuing 
and extending of the worship and service of God, ac- 
cording to the Gospel ; and when this, the only object 
of an ecclesiastical system is effected, all other things 
should be left in the liberty of nature. A Church 
founded upon these principles, is the only one, we 
confess, which commends itself to our sympathies ; 
and we cannot acknowledge one which rests upon a 
narrower foundation, as illustrating the true idea of a 
Christian Church. We believe there is truth as well 
as beauty in the pious philosophy (partially quoted on 
our title page) of the eloquent Lactantius, where he 
writes : " The only Catholic or universal Church is 
that which retains the true cultus. This is the foun- 



30 THE COMPREHENSIVE CHURCH 






tain of truth, this is the home of faith, this is the tem- 
ple of God. 

But since there are many associations of separatists 
who all think that themselves are especially Christians, 
and each of whom thinks that his own is the Catholic 
Church, let it be known, that only that is the true 
Church, in which are confession and penitence, and 
which is able to cure the manifold sins and sufferings 
to which the imbecility of the flesh is subject." 

One mark of a true Church must always be its com^ 
prehensiveness ; and for this characteristic, which 
qualifies it for the accomplishment of Christian unity, 
we love the ecclesiastical system to which the patient 
attention of the reader will be presently solicited. 



CHAPTER II 



The Church described in the New Testament as one — proved by Ephesiana 
4: 4,— notice of Van Dyek's " Christian Union." 

It is proper to remind the reader, in the very begin- 
ning of our reasonings, that there is but one Church 
recognized in the scriptures, and that, in the apostolic 
age, there was no such person known as a Christian, 
who was not a member of this one Church ; the terms 
were then synonymous. When at the very first, the 
doctrines of Christ were preached, and men became 
converts to his faith, we learn, that 4; the Lord added 



THE COMPREHENSIVE CHURCH. 31 

to the Church daily such as should be saved," (Acts 
2: 47,) and, at the close of his long and laborious 
life, St. Paul writes to the Christian believers : " We 
are all baptized into one body" (I Cor., 12: 13,) and 
he tells us, in many passages of his epistles, that " the 
Church is the body of Clwist" (Eph., 1: 23. Coloss., 
1:24. 1 Cor., 12: 27.) 

To dwell upon only a single passage, which is deci- 
sive, and is enough, as the word of God, to compel 
our assent, we refer to that which is our motto : " There 
is one body" (Eph. 4: 4.) St. Paul was exhorting 
the Ephesian disciples to Christian unity : " I there- 
fore, the prisoner of the Lord, beseech you, that ye 
walk worthy of the vocation wherewith ye are called, 
with all lowliness and meekness, with long suffering, 
forbearing one another in love, endeavoring to keep 
the unity of the spirit in the bond of peace." This 
exhortation he enforces by several powerful considera- 
tions : " there is one body, and one spirit, even as ye 
are called in one hope of your calling ; one Lord, one 
faith, one baptism, one God and Father of all, who is 
above all, and through all, and in you all." There 
are no less than seven reasons, supposed to be famil- 
iar and admitted, for the enforcement of Christian 
unity. At the head of these stands, our motto, 
81 there is one body" 

There was then, but one Church recognized by 
these Ephesian disciples, and in this fact was a con- 
straining motive to unity. The phrase " one body" 
has reference to the external organization of the 
Church, its outward union and discipline; for the 
word " body" is never employed in reference to any 



33 THE COMPREHENSIVE CHURC H~ . 

internal emotion or affection ; and besides, it is fob- 
lowed by the assertion : "there is one spirit," as a sepa- 
rate and independent idea. For still another reason 
it cannot mean " one body 5 ' in respect of affection, be- 
cause the fact of there being "one body" is adduced 
for the very purpose of recommending an unity of 
affection, and there would be no argument at all, if 
the apostle is supposed to say : " Be ye all united in 
affection, because ye are all united in affection." St. 
Paul was never so weak, so inconsistent, as this. The 
phrase refers to the external unity of the Church, and 
thus the argument has great force : " There is one 
body, that is, one Church — ^Christ intends to have 
only one body, and his disciples must therefore keep 
the unity of the spirit in the bond of peace, and 
not divide or rend the one body by dissensions, 
and thus thwart the purpose of Him who is the one 
Head over all things to this Church which is the body." 
Thus this passage is unanswerable evidence that in 
the inspiration of St. Paul there is not, and ought not 
to be, but one outward visible Church.* 

* The writer has supposed that the principle maintained in this chapter 
will be generally acknowledged ; and accordingly, although the principle 
is fundamental, he has deemed it unnecessary to occupy any considerable 
space, in the body of his treatise, with its further elucidalion. If any of 
his readers are desirous to test the principle farther, or have doubts as to its 
propriety, they are requested to peruse an elaborate and demonstrative argu- 
ment upon it, in the appendix, No. A. The extract is from an interesting 
and valuable work on " Christian Union," by the late Abraham Van Dyek, 
counsellor at law, of Coxsackie, New York. 

It seems to us, that the work here alluded to, has never elicited that atten- 
tion from the Christian public which its high merit demands. We would 
call attention to it and recommend its perusal. The writer is not informed 
as to the denomination with which Mr. Van Dyek was connected. He is 
represented, in a brief " sketch of his life" prefixed to his volume, as " deci- 
dedly what is commonly called a Calvinist, though he was by no means big- i 
oted — he was eminently a Bible Christian." He seems to have been a de 
voted friend of Christ and the Church ; and the remark that " he wag emi- 



THE COMPREHENSIVE CHURCH. 33 

Reminding the reader, that the sacred scriptures 
recognize but one Comprehensive Church, and that 
what the inspired apostles and founders of the Church 
maintained as great principles of duty, have lost none 
of their force, by the lapse of time or by the preva- 
lence of discords (for " heaven and earth shall pass 
away, but my word" says the Lord, " shall not pass 
away,") we invite him still to accompany us in the 
further course of our reflections. 

nently a Bible Christian" is fully proved by his volume. The leading prin- 
ciples maintained in his volume are purely Catholic, and are established 
unanswerably. 

Perhaps the reason why his work lias not been more effective, is a defect 
in its plan, which is stated and accounted for in the following passages — (pp. 
198, 203:) a as has been already intimated, we have not enumerated all the 
means which we believe adapted to accomplish the reunion of the friends 
of Christ. We have specified what may rather be called the incipient meas- 
ures to prepare the minds of Christians to adopt those of a more decisive 
and effective character, bearing more directly upon the final result. Possi- 
bly a form of government may be adopted for the united Church different 
from any that now exists in any of the denominations. The time surely 
has not now come, to attempt to settle this and the matter of rituals." In 
this view we think he was mistaken. We do not think that any progress 
can be made towards Christian union except upon the basis of an united 
Church. We believe that the community is already prepared and waiting 
for a discussion of the question : what shall be the form or the model of this 
united Church 1 And we agree with the lamented author most unhesita- 
tingly, where (at pp. 205 — 207,) he writes with so much of force and per- 
suasiveness; "The point of duty, we repeat, is exceedingly clear. The 
state of the Church is wrong. She is divided, but ought to be united. She 
was one as originally constituted, she will be one in heaven, — and Christians 
of every denomination believe that she will be one again on earth. When- 
ever that shall take place, the difficulties in the way of her reunion will 
have been previously removed, in the providence of God, we admit, but not 
by the exercise of his miraculous powers. This is not expected by any. 
The work will have been done by human instrumentality. It must be done 
by Christians. It is moreover a present duty. How can we allege that we 
may lie still until the more formidable obstacles are removed, when it is our 
duty to remove them ourselves without delay, and when we have no au- 
thority to command another to remove them lor us 7 Nothing can be gain- 
ed by postponing the commencement of the work; for the evil is mean- 
while increasing, and the difficulties are multiplying. The time to set about 
the correction of an evil, is when you become sensible of its existence." 



CHAPTER III. 

Definition, of Soctarism— what it is not— what it is— essentially hostile— 
not realized. 

The word of God declares that there is not, and 
ought not to be, but one Church. We propose to 
shew that only one Church is necessary ; and indeed, 
that more than this one, or rather that divisions of 
this one, prevent entirely the fulfilment of the objects 
of the Church. We propose then to shew, what 
would otherwise have been appropriate in this place, 
the principles upon which the one outward and visible 
body of Christ — the one Comprehensive Church, 
must be organized. 

In the mean time, we wish to illustrate in the pres- 
ent chapter, that which is the opposite of the one 
Christian Church, to define what is meant by secta- 
rism. 

What is sectarism ? 

It is not diversity of religious opinions. This may 
co-exist with unity. 

It is not diversity of religious customs. This may 
co-exist with unity. 

It is not the association of " elective affinities" — 
i. e. the intimate communion of persons of similar 
habits and feelings and characters. This may co-ex- 
ist with unity. 

It is simply a departure from the unity of Christ's 



THE COMPREHENSIVE CHURCH. 35 

one Church, a forming of a new fellowship of believ-» 
ers separate from the united fellowship of the previ- 
ously existing body of believers, the establishment of 
a new model of a Church. 

No body of men can be called sectaries in any 
reprehensible sense, until they have proceeded beyond 
protestation and even beyond non-communion, to the 
overt act of constructing a new Church. In this is 
the essence of sectarism ; the rending or dividing of 
the " one body" of Christ, by the formation of another 
and (not only separate but in its nature necessarily) 

' opposing ecclesiastical organization. 

Sectarism originates in a most gross and grievous 

' misapplication and abuse of the scriptural principle, 
and the natural desire of unity. It looks for absolute 

I unity, in disregard of the causes which limit the ope- 

i ration of the social principle. It tends to continual 
separation, to allow the most exact assimilation. It 
looks for agreement in all things ; and when carried 

1 out in theory, as it is carried out in fact, it would 
make each man the single representative of his own 

! sect, whose unity would be an unit. 

Contrariety or opposition, hostility, destructiveness 

i towards others, are included in the very nature of 
sectarism, as may be easily proved. For, there is but 

\ " one body." The sect is the model of this one 
body. The sect is the perfect model ; for if any oth- 

j er had been perfect, there had been no occasion for 

\ it. All other Churches are defective, unfit to accom-* 
plish the legitimate objects of the Church of Christ ; 
so much so, that all the inconveniences and dangers 
of an universal change are to be encountered in order 



36 THE COMPREHENSIVE CHURCH. 

to supply the deficiency. All others, being so defec- 
tive, should be abandoned for the perfect model — 
should be destroyed. 

It may be denied, that hostility, as we have represent- 
ed it, is implied in the very nature of a sect. It may 
be said, that sects are not opposed to each other, but 
exist harmoniously, one being adapted to one class of 
human opinion and character, and others to other 
classes. But all this adaptation of circumstances to the 
varieties of human opinion and personal character 
may be found in unity ; so that for it, sects are not ne- 
cessary. And why must there be anew ministry, and 
new sacraments, and a new Church, and new terms 
of admission into it, and of communion with it ? 
And why may not a man join one, without being oblig- 
ed to abandon the others ? And why may he not be 
a member, in regular standing, of two or more sects 
at the same time, as he is of all separate local socie- 
ties or Churches of his own sect? Because sects 
have no reciprocal sympathies with each other, al- 
though Christians have. Because although Christians 
desire to love each other, the sects, which hold them 
captive, are hostile. 

This, as we have described it, is sectarism, and 
these its consequences. Yet we do really believe, 
that the great majority of the Christian people of our 
land have never troubled themselves to analyze the 
matter, and have not realized the consequences im- 
plied in their sectarian divisions. 



CHAPTER IV. 

No necessity of divisions in our day— apology for the Continental Refor- 
mers — reply to several alleged advantages of divisions, and objections td 
unity — the word of God decisive. 

There is no necessity, either of duty or of circum- 
stances, in our age, and in our country, for sectarian 
I divisions. - There is no reason why there should be 1 
i more than one Comprehensive Church, at this time, 
, in the United States. 

We do not intend, in these pages, to dispute the 

i point, whether there ever has been a necessity for di- 

| visions in times past ; although we are willing to state 

i our opinion, that, if the full scope of the duties of 

Christian forbearance and of faith in the providence 

, and promises of God be considered, divisions can in 

no case be excused. But God forbid that we should 

i blame the Continental Reformers ! They were Chris* 

tian heroes and had glorious hearts. They were men 

i who felt that they had a great work to do ; and they 

were willing, for its accomplishment, to H jeopard their 

i lives unto the death." No wonder, if in their agoniz- 

| ing impatience for the triumph of truth and liberty, 

they did sometimes err. They were men, who, like 

I V the three mighty" of David, were willing to dare 

thick hosts alone, for the Captain of their salvation ; 

and if, in a single case, like those valiant ones, these 

purchased a blessing too dearly, we must remember 



B8 THE COMPREHENSIVE CHURCH* 

for their justification, that these also had heard the 
voice of their Captain saying sorrowfully : "O that 
one would give me drink of the water of the well of 
Bethlehem !" 

But granting for the occasion, that in the Reforma- 
tion there was a necessity, in the instances referred 
to, for a departure from the unity of the Church (and 
only on this plea of an absolute and unavoidable ne- 
cessity did the Continental Reformers excuse their 
proceedings,) we assert that, in our age and country, 
there is no sufficient cause nor apology for perpetua- 
ting the divisions which are rending the body of 
Christ. The word of God commands unity, and 
there can be no possible good to counterbalance the 
evil of disobedience. 

Not to enlarge, however, upon the authority, (one, 
be it remembered, of tremendous significance, and 
decisive upon the topic,) it will be in order to allude 
to the position, that various good effects are inciden- 
tally accomplished by the diversities of sects. We 
can conceive of none which shall warrant the viola- 
tion of a divine command. 

Besides, there is abundant reason to believe, that 
these incidental advantages of schism, which are so 
much boasted of, may after all be accomplished to a 
much greater extent in a state of unity. 

Thus, for an illustration, the preservation of the 
integrity of the scriptures, which, some think, is aid^ 
ed by the opposition and watchful jealousy of sects, 
might be equally secured by unity ; for in a state of 
sectarian controversy there are multiplied temptations 
to pervert and corrupt the scriptures. The zealous 



T H E COMPREHENSIVE CHURCH. 3^ 

sectarian, who should discover some ancient and rare 
manuscript, might destroy it or change it to suit his 
purpose — a circumstance which would not be so like- 
ly to happen in a state of unity. Indeed bibljcaj 
scholars, who are familiar with the collation of the 
various readings of the New Testament manuscripts, 
know that the chief difficulties in settling the sacred 
text have been occasioned as often by the corruptions 
of sectaries as by the emendations of critics, or the 
negligence of scribes. 

Thus, to take another illustration, the zeal which 
is said to be the product of divisions, is often pervert- 

i ed into extravagance and superstition, and still oftener 
overmatched by the coldness and scepticism which are 
another product of the same divisions; while the his- 

, tory of the first three centuries shows that the most 

1 active and heroic zeal is perfectly compatible with the 
unity of the Church. 

Thus, too, the tyranny, which is said to be the ef- 
fect of unity, is much more the effect of divisions. 
Over our whole country are the mournful proofs. The 
tendency of sects is to imprison men within the most 
straitened limits of the most straitened party ; while 
the unity of an universal Church requires that it be 
based on certain grand and comprehensive princi- 
ples which shall include all varieties and classes of 
men, and of course allow necessarily great liberty of 

| conscience and action. 

We have not time to consider all the objections 

i which have been made to ecclesiastical unity.* We 
* We wish to remind the reader as we pass along, that wherever we have 
i spoken of an united Church or of ecclesiastical unity, we use the terms in-. 



40 THE COMPREHENSIVE CHURCH. 

have touched upon the chief of them. We would, 
however, shut up all objections to it, and comprise all 
arguments for it, within the broad statement of the 
word of God : " there is one body." 



CHAPTER V, 



Evils of Sectarism— it disobeys a divine command — involves the conse- 
quences charged upon unity — produces a false idea of the Church — ex- 
tends and perpetuates error— wastes the energies of the Church — prevents 
the conversion of the world — is the most efficient obstacle to Christian 
union. 

The proposition, that there can never be Christian 
union except upon the basis of ecclesiastical unity, 
may be best illustrated by a brief statement of some 
of the evils of sectarism. 

The evils of sectarism (it being what we have de- 
fined in our third chapter,) are manifold and appal- 
ling. We will notice some of the most manifest and 
indisputable. 

It is disobedience (as was shown in our second 
chapter,) to the command of God. 

It involves, (as was seen in our fourth chapter, the 
last,) the very consequences which have been charged 
upon a state of unity, corruption, and spiritual cold- 
contradistinction from a consolidated Church, we refer to a Church organized 
upon the primitive principles alluded to in our first Chapter. The princi- 
ples upon which the Comprehensive Church must be organized will be stated 
more distinctly in our sixth chapter. 



THE COMPREHENSIVE CHURCH. 41 

ness, as well as extravagant notions and habits, and 
scepticism as well as superstition, and tyranny. We 
need not repeat nor extend our observations upon 
these points* 

It produces upon the public mind (as was hinted at 
in our first chapter,) a mistaken and most injurious 
conception of the nature and design of the Christian 
Church. 

These evils are each of vast magnitude, and might 
be illustrated even in volumes. But others are to be 
mentioned. 

It extends and perpetuates error ; and this naturally 
and fatally. Differences of opinion, on a thousand 
matters of philosophy or custom, which in themselves 
are of no consequence whatsoever, are yet in the minds 
of narrow or ignorant, or domineering men, made the 
occasions of new sects. Each sect is put forward as 
a new model for the Church of Christ, of course, to 
be perpetual and universal. The very fact of separa- 
tion, which shuts in the adherents of a doctrine to 
their own system, and excludes all the natural and 
tentative influences of extraneous circumstances, upon 
them, gives an artificial and compulsory durability to 
the system. So that, even if it be a glaring and dan- 
gerous delusion, which, under natural and tentative 
influences, would have died out in a night, the pecu- 
liar point of distinction, on which the sect is founded, 
is thenceforth perpetuated to the injury of the truth, 
and the damage of souls. The history of sects de- 
monstrates our assertion. There are the sad and 
30ul-sickening proofs before the eyes of us all. 

It wastes the energies of the Church These might 

4* 



42 THE COMPREHENSIVE CHURCH. 

otherwise be concentrated upon the noble support of 
religious institutions at home, and the spread of the 
gospel abroad. Now they are squandered in the 
maintenance of domestic strifes. If all the Christians 
of our land were in an united Church, and all the 
ministers of the various denominations were its minis- 
ters, we should then have ministers enough already 
for all the portions of our land of which many are 
now so destitute, and we should have scores, perhaps 
hundreds, left for the heathen. If all the money, 
which is paid by the various denominations in the 
support of their domestic clergy and peculiar institu- 
tions, were collected into one sum, there would be 
enough for the liberal support of all those ministers of 
that united Church, and thousands, perhaps hundreds 
of thousands, of dollars left for the heathen. If all 
the time and talent and personal effort which are 
expended by the members of the various denominations 
for objects solely sectarian, were applied directly to 
the improvement of society, and the moral renovation 
of the careless and sinful, there would be glorious 
results, how glorious, God only can reveal. 

It not only delays, it irremediably prevents the 
conversion of the world. The prayer of our Redeem- 
er to the Father, for his members, was, " that they 
all may be one, that the world may believe that thou 
has sent me." And when Christianity is presented to 
the unbeliever, whether he be a speculative or only a 
practical unbeliever, and even if he have been educa- 
ted in a Christian land, as a scheme of divisions and 
controversies, he is confounded, or excuses himself by 
the ready reply, " God is not the author of confusion* 



THE COMPREHENSIVE CHURCH. 43 

but of unity." The heathen, too, believe that in reli- 
gion, as in all the works of God, there must be a man- 
ifest uniformity, and their systems, although filled with 
corruptions, yet have breadth and singleness, and 
when Christianity is presented to them under the di- 
rection of conflicting sects, can it appear as any thing 
better than a scheme of disputatious philosophy, or 
perhaps a weak superstition, more miserable than 
their own ? 

It is the most efficient obstacle to Christian union, 
that is, the union of Christian hearts, affections, sym- 
pathies, and efforts. Herein is the deepest, the most 
insidious, the most far-reaching evil. Hereby it 
" wounds the Lord Christ in the house of his friends." 
It is impossible that there ever can be such a thing as 
a spiritual unity, a confidential sympathy, a free and 
undoubting and nought-withholding trust, a pure and 
perfect love, and a healthy and vigorous co-operation, 
among those who are all contending that their own 
peculiar points of difference are sufficiently important 
for the establishment of a new and separate Church ; 
and that the views of others are so defective, as to ren- 
der their ecclesiastical organizations unworthy of 
being considered proper Churches — for all this is 
implied (as was shown in our third chapter,) in the 
separate existence and organization of every peculiar 
sect. Every sect, in the very fact of its existence, 
unchurches every other sect as well as the unity from 
which it separated; for each sect is the model of the 
one Church, and the very idea of the Church is uni- 
versality. It is evident, therefore, from what we know 
of the philosophy of the mind, the laws which regu- 



44 THE COMPREHENSIVE CHURCH. 

late the affections of men, and which define abso- 
lutely the mode in which those affections shall be- 
developed, and which point with unerring precision to* 
the causes which check the free exercise of human 
sympathies, it is evident, in other words, from what 
we know of the moral nature of man, that Christians 
can never be united in heart and effort, while they 
hold their ecclesiastical connexion with separate sects, 
each, certainly in the estimation of its partizans, the 
only proper model of the universal Church. 

And, we ask, does not experience every where m 
our land confirm the teachings of philosophy ? 
Christians are not united ; they are very far from 
unity. Why ? There is no reason under heaven but 
sect. There is no reason why the Christians in my 
township and neighborhood, and in your township 
and neighborhood, my Christian brother, are not now 
united, except sect. We are all prepared for union,, 
and longing for it, and we are only waiting for the 
demolition of these artificial and cruel barriers of 
merely human, not to say diabolical, erection. How 
long shall we sit down in sadness by the strange 
waters of our captivity, and hang the harps of Zion, 
upon its willows, and sigh for " the peace of Jerusa-* 
lem" — that city which is " at unity in itself ?" > 
that scattered Israel would return in bands once- 
more to the quiet home of their fathers, bringing 
with them the riches of wisdom which have been 
gathered in their wanderings ; and rebuild and beau> 
tify the one temple ; and realize again the fulfilment 
of prophecy : " The glory of this latter house shall be 
greater than of the former, saith the Lord of Hosts ; 



THE COMPREHENSIVE CHURCH. 45 

and in this place will I give peace, saith the Lord of 
Hosts !" 

Philosophers are looking for a millenium of know- 
ledge and social happiness, and Christians connect 
with it, in their anticipations, a millenium of holiness. 
But one thing is sure, that there never can be a mil- 
lenium of holiness, a glorious spiritual reign of the 
Lord Jesus, while sectarism continues. Christians of 
pure hearts, who strive to live at unity, if such there 
be, are already prepared for that millenium, and all 
who bear the name of Christ, might now be enjoying 
its blessedness, if it were not for their divisions. 
While they continue divided, they cannot have per- 
fect confidence in each other, which is necessary to 
perfect love. If the most pious out of all the denom- 
inations should be thrown together, however much 
they might respect the religious principle of each 
other, and desire to be unreservedly affectionate to- 
wards each other, still there would be the thought in 
each mind, that the denominational interests of his, 
brethren were entirely opposed to his own ; that his 
brethren regarded him as in a great error ; that he 
himself regarded them as in an equally great error ; 
that each was practically intolerant, demanding the 
entire submission of the others to his own terms ; that 
as sectarians, (or members of different Churches, each 
the model of the one Church, and therefore. unchurch- 
ing the others,) they could not have fellowship with 
each other, or even consistently say so much as " God 
speed,' 5 to each other; and this thought of their sepa- 
ration, the distance between them, the contrariety of 
their ecclesiastical systems to which each was consci- 



46 THE COMPREHENSIVE CHURCH. 

entiously attached, and whose extension he was seek^ 
ing and loving and praying for — this thought, I say* 
would come and pass smooth and cold, like a flake of 
ice, between their hearts, and prevent their assimila- 
tion into one brotherhood. While their religious; 
interests are in such important respects hostile, Chris-, 
tians cannot be all, in the highest sense, brethren. 
So that, if the gospel banner were hung out upon 
every sky, and every man and woman and child on the 
face of the earth, acknowledged the truth of the Bible,, 
and the claims of Christ, just as the very best of 
Christians now do, and all were communicants,, 
trained and professing, yet in a diversity of sects, as 
Christians now are, after all, there would be no mil-, 
lenium forever ; for there could be no Christian union, 
and without that there can be no glorious reign of our 
Redeemer. 

We can conceive of a class of readers in our large 
cities, who will not appreciate the full force of these- 
last remarks. We grant, that in our large and grow-, 
ing cities, the most repulsive features of sectarism 
are not fully developed. There great masses of popu- 
lation are collected. As fast as churches are built 
and congregations formed, men are found to fill and to, 
sustain them. Denominational interests do not con-, 
flict, and rivalry is not selfish and deceitful and mean 
and wicked. But when all the varieties of the vast 
metropolis are transferred to a country district, which 
is barely able to support one church, the state of 
things is changed. Our distinction is manifest ; we 
need not dilate upon it. Our own observation and 
experience have discovered more of actual evil than, 



THE COMPREHENSIVE CHURCH. 47 

we should presume to declare, if we were only theo- 
rizing. Now the world is made up of the country. 
Large cities are but small spots scattered occasion- 
ally upon its surface. And we want a Christian union 
which is practicable for the whole world. 

We have dwelt longer upon the concluding propo- 
sition in the present chapter because it is more imme^ 
diately connected with the direct course of our rea- 
sonings. We wish to present distinctly to the mind 
of the reader what is so manifest to our own, the 
principle — that Christian union can never be effected 
except upon the basis of ecclesiastical unity. 



CHAPTER VI, 



There must be a Comprehensive Church — its fundamental principles — de- 
termined by the nature and objects of the Church— Universality and 
unity — liberty and law — compromise and conformity — contrast between 
the Comprehensive Church andsectarism. 

There must, we have concluded, be one Compre* 
hensive Church, in which all Christian people may 
be united, and Christian union be realized. On 
what fundamental principles shall it be organized ? 

These principles must be determined by the nature 
and objects of a Church. The Church is the body of 
Christ, to be filled with His dispositions, and to be 
guided and governed by His Spirit. It is the repre- 
sentative of Christ on earth. It is to receive and deal 
with men, precisely as the Lord Jesus himself would 



48 THE COMPREHENSIVE CHURCH. 

do, if he were on earth. It must welcome to its 
bosom, all who are willing to be taught of Jesus, and 
to bear His cross, all who have come to him and 
acknowledge Him as the master. It is to demean 
itself towards men with all the gentleness and forbear- 
ance, with all the persuasiveness and love, which dis- 
tinguished its Head, while He was upon the earth. 
It must forgive the penitent, and discriminate sincer- 
ity, and put up with human ignorance and infirmity, 
just as He did. It must never repel any whom Christ 
would not have repelled. It must even tolerate preju- 
dices and error, if they be harmless, or not essentially 
in the way of human holiness and salvation.* Such 
a Church need not be divided ; for its work is simple, 
and its rule of duty is broad — its work is the propa- 
gation of the truth of Christ, and its rule of duty is the 
example of Christ. 

There are two characteristics, to be somewhat 
more minute, which must always appertain to the 
body, which illustrates the true idea of the Church. 
The one is universality ; that is, the Church must be 
so constituted, that it may take in, on equal terms, 
and the easiest terms possible in the case, all true 
disciples of the Lord Jesus Christ. The other prin- 
ciple is unity ; because being free to all disciples of 
Christ, it excludes none, and leaves no necessity nor 

* As illustrations of this duty of the Church even to bear with error if it be 
not essentially injurious to holiness and salvation — the great ends of the 
Church — we refer to the decree of the college or council of apostles, elders, 
and brethren, recorded in the fifteenth chapter of the Acts ; also to the vow 
of St. Paul, and the circumcision of Timothy. Also we quote the principle 
(1 Corinthians 8 : 9 passim :) " take heed lest by any means this liberty of 

yours becomes a stumbling-block to them that are weak When ye 

wound the weak conscience of the brethren, ye sin against Christ." 



THE COMPREHENSIVE CHURCH. 49 

provocation for division. This principle, too, is ne- 
cessary, because the master has enjoined it upon his 
disciples, who constitute his Church, and because 
only by it can the new and great Christian command* 
ment be enforced : " Love one another."* 

It appears, moreover, from the fact that the Church 
is a society of men for a particular purpose, that it 
must have law ; while, from the same fact of its embra- 
cing such extensive varieties of mental and personal 
character in its members, it must also allow great 
liberty of opinion and action. The least law needed 
to secure its objects, and the greatest liberty in all 
things which do not interfere with those objects, are 
also cardinal principles to be applied in the formation 
of a Church which shall correspond to its true idea. 

In attempting to settle the system of such a Church, 
we see, at the outset, that there must be compromise 
in a thousand comparatively unimportant particulars ; 
we mean, particulars for which individual Christians 
may have preference, but which are not really and 
indispensably important to the grand objects of the 
Church ; while, as immediately correspondent with 
this, there must be conformity by all upon those 
points which are generally held important to the char- 
acter and constitution of the Church. The basis 

* As the Church is composed of men, whose relative circumstances in 
different civil communities must affect their external ecclesiastical relations, 
there are natural and physical limits to the application of these principles — 
the limits of national cr civil boundaries. Yet even an actual universality 
and unity for the whole world might be attained were it possible to realize 
the beautiful conception of the ancient Church — a continual succession of 
General Councils which should accurately represent the sense of the majority 
of all the clergy and laity of the Christian world, 

5 



50 THE COMPREHENSIVE CHURCH. 

upon which the settlement of the system shall proceed, 
must be — compromise in matters acknowledged by all 
to be relatively non-essentials, conformity in matters 
received by each to be essential. Thus both liberty 
and law can be secured, and universality and unity 
together be effected. 

We have not time for detail in showing the work- 
ing of these principles towards promoting the perfec- 
tion of the Church. We state the principles, that 
our reader may test their propriety in his thoughts. 

We cannot dismiss this topic, however, without 
occupying one moment in contrasting this, as we 
believe it to be, the true idea of the Church of Christ 
with the true idea of sectarism. The reader is re- 
quested to keep in mind the definition of sectarism 
in our third chapter. 

The Church is founded upon unity and univer- 
sality. 

Sectarism is founded upon unity without univer- 
sality. 

The Church is founded upon law and liberty. 

Sectarism is founded upon law without liberty. 

The Church is founded upon conformity and com- 
promise. 

Sectarism is founded upon conformity without com- 
promise. 

The Church, in its practical operation produces 
forbearance. 

Sectarism, in its practical operation, produces 
intolerance. 

The Church requires practically, from all its merri- 



THE COMPREHENSIVE CHURCH. 51 

bers, (and Christ's disciples must have " a cross daily,") 
some self-denial. 

Sectarism allows practically to all its members the 
utmost self-indulgence. 

As we aim at brevity, our readers are requested to 
try for themselves these points of contrast, and see if 
they are not correctly stated. We wish them also to 
recollect, that we are discussing principles, and desire 
to do so candidly and thoroughly, and withal, we 
would not be supposed to intend disrespect towards 
any existing denominations in our land. 



CHAPTER VII. 



Notice of certain Denominational peculiarities — a Comprehensive Church 
for our age and country practicable— Digression — importance of consid- 
ering the subject — a state of Division a state of sin — indifference the 
cause of its continuance — Christians should be in earnest to do their du- 
t)' — Return from digression — no existing Christian denomination should 
be excluded from the Comprehensive Church, neither dissenters nor Prot- 
estant Episcopalians— a question for pious Dissenters. 

We have noticed the principles upon which the 
Comprehensive Church must be organized. And we 
enquire : Is the construction of such a Church in the 
nineteenth century, and in the United States, imprac- 
ticable? Is there any natural impossibility or hin- 
drance to prevent the formation of such a Church 
which may unite the various and now opposing de- 
nominations of Christians in our country. We think 
not. Such a church may be constructed upon the 



52 THE COMPREHENSIVE CHURCH. 

principles which have been just laid down, even if 
none such does now, as we believe such does, exist. 
To. illustrate our view: — One denomination holds 
that the apostolical and regular ministry of the Church 
is in three orders — Bishops, Presbyters, and Deacons. 
Others are of the opinion that any particular arrange- 
ment of the ministry is unimportant, so long as the 
essential idea of a ministry — or as with some, of a 
ministry of Presbyters — is preserved. The same de- 
nomination holds, that on certain occasions the pub- 
lic use of a precomposed Liturgy is necessary to sta- 
bility, and edification, and harmony of the Church. 
Others have never been habituated to the use of a 
Liturgy on any occasions ; and some lay great stress 
upon the advantages of extemporaneous prayers, 
and of various social meetings for religious improve- 
ment. A second denomination thinks that the gov- 
ernment of the Church should be mainly in the hands 
of the clergy; a third, that it should be mainly in the 
hands of the laity. A fourth contends that only adults 
should be baptized, and then by immersion ; while 
others think that infants also may be baptized, and 
that sprinkling or affusion of water is equally justifia- 
ble with immersion. Some contend that no creeds 
should be required of men to admit them to the 
benefit of the Christian Sacraments. Others sup- 
pose that creeds are important in the arrangements of 
a well ordered Church. Not to extend the illustra- 
tion, it will be perceived, that there are a great many 
points upon which the various denominations are 
agreed, and that the distinctive idea in each sect is a 



THE COMPREHENSIVE CHURCH. 53 

prominence of some one particular point of ecclesias- 
tical belief or discipline. 

Now may not all these denominations slide into one 
Church — in which each man, while he is indulged 
with his own favorite system, shall allow to his broth- 
er a similar indulgence — in which all, while they 
agree to differ in many things, shall yet agree to be 
alike in a few things ? We think that we can be so 
united. 

If union be possible, to digress a moment, nothing 
should be allowed to restrain us from its accomplish- 
ment; for one thing is certain — that every Christian, 
while he is out of the unity of Christ's Church 
(wheresoever that unity be) is, it may be ignorant- 
ly, in a state of sin, he is violating a first principle 
and a first precept of the New Testament. It be- 
comes, then, an interesting question, nay, it is a ques- 
tion of the most serious moral responsibility : How 
shall the unity of Christ's Church be restored ? We 
ought not to rest, until the question is satisfactorily 
answered. Alas ! there is an amazing indifference 
upon the public mind as to this duty of unity — a duty 
as explicitly enjoined as that of personal holiness — a 
duty, indeed, whose fulfilment is one test of holiness, 
one mark of a true Christian character. 

The chief cause of this indifference is in the fact, 
that the subject is not enough discussed. The very 
guides — the watchmen and examples of Christ's flock 
have been themselves indifferent ; they have had so 
much to do in discussing other questions — perhaps ab- 
struse and only in the philosophy of religion — that 
the great practical duty of uniting and " gathering 



54 THE COMPREHENSIVE CHURCH. 

into one fold Christ's sheep that are dispersed abroad, 
and his children who are in the midst of this naughty 
world' 3 has been overlooked. 

Our desire is to call up this question for discussion 
— *not a little narrow question of sectarianism, but the , 
great question of scriptural unity. It is time to pro- 
pose a plan of ecclesiastical unity ; it is time to dis-^ 
cuss the plan directly and fully. We have been dis- 
cussing for years all around this great question : 
What shall be the plan? as if we were afraid of it. 
We have been lamenting over our discords. Now let 
us go to work in earnest at the great final and deci- 
sive question. The world will then give us credit for 
sincerity. And if we are really in earnest we shall 
soon have a scheme that will suit us all. 

Returning from our digression, and reminding the 
reader of the conclusion to which we had arrived — 
that it is possible to unite all the existing Christian 
denominations of our country into one Church, we 
wish to lead his mind to the same conclusion by yet 
another short path — by suggesting the question : Shall 
any of the existing Christian denominations of our 
country be excluded from the Comprehensive Church ? 

Shall any one of the denominations of dissenters* 
be excluded ? 

Of course, they will, in answering each for them- 
selves, say, they ought not, any of them to be exclu- 

* For the sake of avoiding a tedious and lengthy circumlocution, the va- 
rious denominations of Christians, which differ from the Protestant Epis^ 
copal Church, are alluded to occasionally in this volume under the general 
name of dissenters — a title of familiar and appropriate use, and which, we 
wish it to be understood, we employ most respectfully : for we think sincere- 
ly, as did the late venerable Bishop White, that "there appears respecta.- 
bility in the plea of conscientious refusal." 



THE COMPREHENSIVE CHURCH. 55 

ded. And we, as a Protestant Episcopalian, say, they 
have answered rightly ; they ought not to be excluded 
— for every disciple of Christ (according to the theo- 
ry of the P. E. Church) should be welcome to all the 
privileges of his Church. 

Shall the Protestant Episcopal Church be excluded ? 

We suppose that Protestant Episcopalians are to be 
included in any plan of Christian unity; for they are 
Christians and Protestants-; and, if so, their peculiar 
traits must be found in the united Church. They 
are willing to compromise, if need be, in a thousand 
matters comparatively unimportant. But they wish to 
be considered, and expect to be indulged in what they 
hold to be essential to the constitution of a regular 
Christian Church. And they ought, upon the fair 
principles of Union, to be so considered and indulged, 
certainly when others believe their ministry to be es- 
sentially sound, or at least look upon their peculiari- 
ties as among the matters of indifference. This in- 
ference, that in the united Church there must be a 
recognition of their main peculiarities, is unavoida- 
ble, if they are to be included in the plan of union. 
And shall they be excluded? Shall a body of protest- 
ant Christians, so extensive, and having in it so much 
of intelligence, and learning, and piety, as is acknowl- 
edged in their case, be excluded from the plan of 
unity, be unchurched by the brethren, not more in- 
telligent nor more learned nor more pious, simply be- 
cause they are conscientiously persuaded that a min- 
istry of three orders is apostolical and scriptural, and 
that the use of a Liturgy on certain public occasions 
is primitive and reasonable, while all the time, too, 



56 THE COMPREHENSIVE CHURCH. 

their brethren look upon these matters of their con- 
science as non-essentials 1 Surely, they must be inclu- 
ded in the plan of unity. 

The reader will recollect that it was stated, in our 
sixth chapter, and illustrated in a note, by several 
scriptural examples, to be the duty of the Church of 
Christ even to tolerate prejudices and error, if they 
be harmless, or not essentially in the way of human 
holiness and salvation. To apply this principle, as 
supported by the examples there adduced, to the uni- 
ty of the Church, we argue — that if any are very 
strenuous, conscientiously persuaded, on some point 
not deemed essential by others, then it is the duty of 
the free to bear with the weakness or error of their 
brethren, and indulge them. Thus, if Protestant 
Episcopalians are conscientiously persuaded of the 
necessity of three orders to a regular ministry (and in 
fact, this is the only point to be pressed, the use of a 
Liturgy not being held, even by Episcopalians, to be 
essential in the theory of an Episcopal Church,) and 
if others recognize in their orders the essential idea 
of a ministry, but hold its three-fold character unim- 
portant, would not the scriptural principle and precer 
dents here referred to, warrant and indispensably re- 
quire the retention of the three orders in the united 
Church? Would not the Church thus be adapted to 
more minds, we further urge, without losing any thing 
essential to its objects ? These questions are worth 
the consideration of all Christians. They admit but 
one answer. 

There is another question, for pious dissenters : 
Since Protestant Episcopalians kave never set up a 



THE COMPREHENSIVE CHURCH. 57 

new Church, but have always continued in the unity 
of the old, improving and adapting it to the wants of 
society, and since they are willing to be at one with 
all Christian people, if there be no effort to form an 
united Church, in which their conscientious peculiar- 
ities shall be considered and incorporated, who will 
be responsible for the sin of continuing the divisions 
of the body of Christ? 

We conclude, that all the existing Christian de- 
nominations of our country may be and ought to be 
united into one Comprehensive Church. 



CHAPTER VIII. 



Is there now in the United States a Comprehensive Church, combining into 
one harmonious system the " distinctive peculiarities" of all the denomi- 
nations 1— Is it any Church of dissenters 1 — Is it the Protestant Episcopal 
Church 1 — A plan of Unity proposed — the writer's apology for his propo- 
sition — the existing system of the P. E. Church proposed as a basis of 
Christian and ecclesiastical unity— may appear strange — a candid judg- 
ment solicited. 

Granting, now, for the purpose of our argument, 
that all the denominational Churches in our country 
stand upon exactly the same level, as regards the vex- 
ed question of divine right, and touching simply the 
question of their expediency, or rather of their prac- 
ticability for the particular object of uniting the divi- 
ded Church, we ask,; Is there any Church now exist- 
ing amongst us, which shall supply to our hands the 
instrumentalities we need ; — any, capable of receiv- 



58 T HE COMPREHENSIVE CHURCH. 

ing us all liberally, and without subjecting any of us 
to unnecessary humiliation, and capable of' being it- 
self reformed, or changed, or improved into just such 
a system as we all shall be willing to sustain ? Which 
of all the denominational Churches is best qualified 
for the purposes of unity ? Which is the Comprehen- 
sive Church \ 

Is it any one of the various ecclesiastical systems 
of dissenters? 

We think not ; because as appears to us, they are 
none of them founded upon the principles which have 
been laid down, in our sixth chapter, as necessary to 
such a Church ; because they are in many respects 
organized so as to be essentially in distinct contrarie- 
ty to each other; and especially, because they all, 
without any exception, have made no provision for 
such an arrangement of the ministry as Protestant 
Episcopalians think to be essential to the regular con- 
stitution of a Christian Church. We are stating our 
view frankly ; yet we would not, on any account, be 
rash nor unkind. If our views are erroneous, we 
shall be glad to see them disproved. 

Is it the Protestant Episcopal Church ? 

We think it is ; because, in its system, those points 
which ifs own members hold essential, and which are 
not provided for in any other system, are distinctly, re- 
cognized ; and because those points which are held es- 
sential by the various other denominations are also dis- 
tinctly recognized and amply provided for, in its sys- 
tem. These remarks will b,£ illustrated at length ia 
our next chapter. 

To speak plainly at once, the writer believes, that 



THE COMPREHENSIVE CHURCH. 59 

in the existing system of the Protestant Episcopal 
Church in the United States, there is comprehensive- 
ness enough for the purposes of an universal Chris- 
tian and ecclesiastical unity in our country. 

So peculiar has heen the influence of circumstan- 
ces, that few, if any but of the Protestant Episcopal 
Church, have ever viewed it in this character as fur- 
nishing a basis or platform upon which Christians 
may unite. And it is feared, that few even of Epis- 
copalians have clear views of the comprehensiveness 
Of their own Church. 

The writer, as appears from the title-page, is a com- 
municant and a minister of the Protestant Episcopal 
Church, and in this fact he finds his warrant for enga- 
ging in his present task ; for he thinks, that a mem- 
ber of his Church has (for the reasons just hinted at, 
and which will presently be expanded) an advantage 
in proposing and discussing the plan of unity over the 
members of other denominations. He would not be 
understood to say, that the members of his Church 
have generally more enlarged views of this subject 
than other Christians. It is too true, that there are 
many, who, in the midst of divisions have nourished 
a sectarian spirit. Yet such, he does not hesitate to 
say have not imbibed the spirit of their own system, 
which has hd sympathy with any thing that is narrow- 
ing or exclusive or despotic. We should be most un- 
happy, if we thought ourselves in a Church, from 
which any true disciple of our Lord Jesus Christ is 
excluded, if we did not know, that in its very organi- 
sation every other true disciple of our Master is wel- 
come to all our privileges, however he may differ from 



60 THE COMPREHENSIVE CHURCH. 

us in opinion or talent or temperament or condition;: 
nay more, if he were not welcome to demean himself 
as he may please, (always of course being a Christian) 
free in his diversity. 

For the sake of furthering the great duty and the 
great blessing of Christian unity, our design, in this 
little book, is to exhibit the Protestant Episcopal 
Church as it is. We shall not open the volumes of 
the Fathers, we shall not search antiquity, we shall 
not argue for the apostolical succession of Bishops 
nor for the primitive establishment of Liturgies ; we 
do not intend to rake open the ashes of buried con- 
troversies, nor to add another brand to any fire of con- 
tention which is now raging. We simply invite the 
Christians of our country, who long for unity and for 
a pure paternal sympathy among brethren, to forget, 
for a moment, that they have ever been at variance,, 
and to lay aside the unfavorable and prejudicial asso- 
ciations of past disagreements, and to examine with a 
candid spirit, the system which we propose. We as- 
sert distinctly, that in the system of the Protestant 
Episcopal Church, as it is, there are instrument ali-* 
ties, diversified and expansive, for the union of all 
Christian people in " one body and one spirit ; that it 
is broad enough to maintain, in one fellowship, both 
external and internal, all true disciples of the Lord 
Jesus Christ. We assert, that in the Protestant Epis- 
copal Church are the elements of the most exact uni- 
formity, as, also, of the most extensive variety. 

Our assertion may sound strangely, but those, who 
will favor our book with a candid perusal, shall find it 
sustained. All we ask is, that our system shall be 



THE COMPREHENSIVE CHURCH. 61 

fairly and liberally examined. If it be not what we 
represent it, we shall be happy to be rightly informed. 
Our aim is unity. We propose a plan for its accom- 
plishment, and desire to elicit the whole truth which 
concerns it. We are grieved and wearied with the 
consequences of division. On every side are brethren, 
who might be one with us and with each other, but we 
are all separated by artificial walls — barriers never 
appointed of God, barriers of merely human con- 
struction, barriers always and even laboriously kept 
high and strong, but for whose existence and perpe- 
tuity there is not the least reason in the world. True 
it is, that Christians mourn over their divisions ; we 
should all rejoice, our land would resound with halle- 
lujahs, if we could all wake on the morrow, and find 
ourselves united indeed in one Comprehensive Church. 
But alas! our divisions exist; and how shall we be 
made one? 

Where is the Comprehensive Church ? 

Let us examine, without prejudices for or against it, 
the system of the Protestant Episcopal Church in the 
United States as it is. If it be feasible as a plan of 
unity, let it be embraced. If not, let its faults be 
shewn, and let a better be substituted. 

6 



CHAPTER IX. 



EXAMINATION OF THE PROTESTANT EPISCOPAL 
CHURCH, AS IT IS. 

The Protestant Episcopal Church proposed as the Comprehensive Church 
— proposition explicit— to be sustained by facts — Christian and ecclesias- 
tical unity a solemn subject — the truth sought — all love the truth — the par- 
tizan in religion the enemy of God and man — the reader invited to look at 
the outlines of the system of the Protestant Episcopal Church as a system 
for Christian and ecclesiastical unity — examination to be distributed 
through twenty- one Sections. 

We propose the system of the Protestant Episco- 
pal Church in the United States, as it is> for a basis 
of Christian and ecclesiastical unity to all the Chris- 
tian people in our country. We propose it to their 
approval as the Comprehensive Church. 

Our proposition is broadly and explicitly stated ; 
and, if we fail in sustaining it by good reasons, our 
imprudence will be signally manifest. But we know 
the ground we stand upon, and feel no necessity for 
speaking cautiously or with qualification. Further- 
more, our proposition is to be sustained by facts, and 
not merely by abstract disquisition, so that we cannot 
be sophistical if we would. 

On such a subject, however, as this which has occa- 
sioned our little book, we feel that there is too much 
of solemnity to allow any thing but frankness, too 
much of responsibility to make any thing else safe. 
We desire, as an accountable witness, and bound by 



THB COMPREHENSIVE CHURCH, 63 

as high as a judicial oath, to tell " the truth, the whole 
truth, and nothing but the truth." We wish our 
statements to be deliberately weighed ; and if there 
be other evidence, which may rebut or modify or dis- 
prove them, we hope that it will be produced. 

We presume, that our readers love the truth, and 
will be rejoiced to find it, even if it be discovered in 
a strange place, and by a stranger. Indeed, there is 
but one supreme interest to us all, although the infe- 
rior and sectarian do continually make us forget it ; 
and it is — to know the truth ; and he, who by any act 
of unfairness, would delay or prevent the triumph of 
J the truth, is trifling with both the present and the ev- 
; erlasting happiness of his fellows, and is endangering 
his own soul. God forbid we should any of us be 
partizans in religion ! To be a partizan in religion, 
I that is, to hold any favorite tenet or custom with a te- 
i nacity of self-love, or in a manner which may be pos- 
sibly inconsistent with the freest elucidation of truth 
— it is to have the thoughtless heart of idiocy, or the 
reckless heart of madness, or rather, it is to have no 
heart at all. It is the most heartless insensibility to 
the blessedness of God's truth, by which alone man 
I can be made happy and God be glorified. It is to be 
\ dead to all the willing condescension of the Lord Je- 
1 sus, and to all the voluntary humility of the Holy 
I Spirit, — the precious and untold sacrifices of the 
j Godhead — that we might have the truth. The parti- 

izan in religion is the great co-worker with the powers 
of darkness, the enemy of God and man. 
Presuming that these sentiments are, as they ought 



64 THE COMPREHENSIVE CHURCH. 

to be, reciprocated by the reader, we proceed to an 
examination of the Protestant Episcopal Church in 
the United States for one special purpose — to discover 
whether it be not a system capable of uniting the sep~ 
arated denominations of Christians into one Church. 

In conducting this examination, we shall not ad- 
vance the private theories or speculations of any in- 
dividuals who are or have been connected with the 
Protestant Episcopal Church. Individuals alone are 
responsible for their peculiar views. Neither shall we 
exhibit all the minute details of the system ; for a 
treatise so extensive would be inconsistent with our 
design and our limits. 

We shall look at the outlines of the system. We 
shall mark its main proportions, with which all the 
minute arrangements must harmonize. 

After giving, 1st, a Definition of the Protestant 
Episcopal Church in the United States, we shall de- 
velope the fundamental principles of its organization, 
under the several following sections : 2. Members, 
3. Territorial Divisions, 4. Laws, 5. Government, 
6. Ordination and Duties of Ministers, 7. Rights of 
the Bishops and Clergy, 8. Admission to the Sacra- 
ments, 9. Creeds, 10. Doctrine, 11. Discipline, 12. 
Public Worship, 13. Rights of the Laity, 14. Bap- 
tism, 15. Confirmation, the sequel or complement of 
Infant Baptism, 16. The Supper of the Lord, 17. 
Literary, Educational, Benevolent, and Missionary 
Associations, 18. Liberty. 19. Adaptiveness, 20. 
Religious Devotion and Action, 21. Comprehensive 
Traits. 



THE COMPREHENSIVE CHURCH. 65 



SECTION I. 

DEFINITION OP THE PROTESTANT EPISCOPAL CHURCH IN THE UNI- 
TED STATES. 

It is not the Church of Rome— it is not the Church of England— it is a Chris- 
tian and Protestant American Church — at Unity with the ancient and uni- 
versal Church of Christ. 

What is the Protestant Episcopal Church in the 
United States ? 

I. It is not the church of Rome, nor does it hold 
any connexion or communion with that Church. Its 
j standards of prayer and its articles of faith are all fra- 
' med with a direct reference to a protest against the 
errors and anti-catholic claims of the Church of Rome. 
For our educated readers, and others who have been 
I at all acquainted with the Protestant Episcopal Church, 
the above assertion is sufficient ; but as many per- 
sons, otherwise intelligent, who have never been fa- 
miliar with the Protestant Episcopal Church, have 
a vague idea of something papistical about it, we are 
induced, for the benefit of such to explain a little fur- 
! ther. 

The 19th Article of Religion of the Protestant 
i Episcopal Church reads, in its latter clause, thus : 
j " As the Church of Hierusalem, Alexandria, and An- 
tioch, have erred ; so also the Church of Rome hath 
erred, not only in their living and manner of ceremo- 
nies, but also in matters of faith." 

The name of '* the Protestant Episcopal Church" 
should be sufficient to absolve it from all suspicions of 



66 THE COMPREHENSIVE CHURCH. 

being inclined to the peculiarities of the Church of 
Rome. 

In the Homilies, which by the 35th Article, are 
*' declared to be an explication of Christian doctrine, 
and instructive in piety and morals," there are fre- 
quent rebukes of the various errors of the Church of 
Rome, and sometimes in terms which the " ears po- 
lite'' of a modern audience could not tolerate.* 

It is well to remind the reader that Cranmer, and 
Latimer, and Ridley, and Hooper, and Farrar, and 

* To select a passage not so harsh as some others, yet decisive upon the 
point, we quote from the 28th Homily— the ICth of the 2nd Book : 

11 It is needful to teach you, first, what the true Church of Christ is ; and 
then to confer the Church of Rome therewith, to discern how well they 
agree together. 

The true Church is an universal congregation or fellowship of God's faith 
fill and elect people, built upon the foundation of the Apostles and Prophets, 
Jesus Christ himself being the Head Corner Stone. And it hath always 
three notes or marks, whereby it is known: Pure and sound doctrine 1 ; the 
sacraments ministered according to Christ's holy institution ; and the right 
use of ecclesiastical discipline. This description of the Church is agreeable 
both to the scriptures of God, and also to the doctrine of the ancient Fa- 
thers ; so that none may justly find fault therewith. 

Now if you will compare this with the Church of Rome — not as it was in 
the beginning, but as it is at present, and hath been for the space of nine hun- 
dred years and odd— you shall well perceive the state thereof to be so far 
wide from the nature of the true Church that nothing can be more. For 
neither are they built upon the foundation of the apostles and prophets, re- 
taining the sound and pure doctrine of Christ Jesus ; neither yet do they or- 
der the sacraments, or else the ecclesiastical keys (discipline,) in such sort m 
he did first institute and ordain them .... (proofs of the three charges are ur- 
ged) .... which thing being true, as all they which have any light of God's 
word must needs confess, we may well conclude, according to the rule of Au- 
gustine (contra Petilian. Donatist. Ep. Cap. 4.) that the Bishops of Rome and 
their adherents are not the true Church of Christ, much less then to be taken 
as chief heads and rulers of the same. Whosoever, saith he, do dissent from 
the scriptures concerning the head, although they be found in all places 
Where the Church is appointed, yet are they not in the Church : a plain place, 
concluding directly against the Church of Rome." 



THE COMPREHENSIVE CHURCH. 67 

other distinguished martyrs, were Protestant Episco- 
pal Bishops ; and that John Rogers of famous memo- 
ry, and Lawrence Saunders, and Bradford, and Tay- 
lor, as well as others who gave their testimony to 
Protestantism in the midst of the flames, were minis- 
ters of a lower grade (Presbyters) of the Protestant 
Episcopal Church ; and that the most distinguished 
writers against the Roman Catholic scheme, inclu- 
ding, with these just mentioned, such men as Barrow, 
and Chillingworth, and Hooker, and Jeremy Taylor, 
and Leslie, and Jewell, and of our own day, Mr. Fa- 
ber, have been ministers likewise of the Protestant 
Episcopal Church. 

It has become very much a fashion now-a-days to 
designate the Church of Rome as the Catholic Church, 
and to call its members and its dogmas by the name 
of Catholic; and uninformed persons are therefore 
frequently surprised, while attending on the worship of 
Protestant Episcopalians to hear them declare as one 
of the articles of their belief or Creed : "I believe 
in the Holy Catholic Church. " Now, in this phrase 
the Protestant Episcopal Church expresses a belief in 
the Holy Catholic (i. e. universal) Church, or, as it is 
elsewhere expressed in her daily prayers, " the Holy 
Church universal — all who profess and call themselves 
Christians ;" and not in the narrow and exclusive 
scheme of the Roman Catholic Church. Indeed in 
the use of this phrase the Episcopal Church, which 
carries the name of Protestant as a part of its very 
title, unequivocally denies to the Church of Rome 
(against whose errors the protest is made) all right to 



68 THE COMPREHENSIVE CHURCH. 

the name of Catholic, and by implication attributes to 
it a character directly opposite to that of the Holy 
Catholic Church in which a belief is professed. It is 
to be regretted, that language is employed so loosely, 
and that by men who ought to know better, and who 
do know better, as not only to convey a false mean- 
ing, and to corrupt our language, and to injure the 
reputation of a distinguished Protestant Church in the 
opinions of the uninformed, but even to extend and to 
perpetuate grievous error of opinion in the commu- 
nity. * 

We may further state, that a grand principle of the 
Protestant Episcopal Church is — the primitive and 
absolute co-equality of Bishops; and hence this 
Church can never have any sympathy with the Church 
of Rome, which seeks to elevate one Bishop to a vast 
height above all others. It may be affirmed, without 
fear of disproof, that Protestant Diocesan Episcopacy 
is the strongest barrier, that can be reared, against 
the principle of the Papacy ; for, in all other systems 

* It may not be generally known, that the Roman Catholics found an argu- 
ment, very effective among the ignorant, for their claim of being the infalli- 
ble and true Church, upon this very fact, that even Protestants call them 
" Catholic:' Bishop Burnet, on the 19th Article, referring to Cardinal Bel- 
larmine's assertions, writes thus: " The last way they (the Roman Catho- 
lics) take to find out this (true and infallible) Church by, is from some notes, 
that they pretend are peculiar to her, such as the name Catholic, &c, togeth- 
er with the confession of their adversaries." In answering this argument, 
the Bishop proceeds : " Can it be thought that the assuming a name can be a 
mark 1 Why is not the name Christian as solemn as Catholic ? Might not the 
Philosophers have concluded from hence against the first Christians, that 
they were, by the confession of all men, the true lovers of wisdom ; since they 
were called Philosophers much more unanimously than the Church of Rome 
was called Catholic!" If the good Bishop had lived in our day and coun- 
try, he could not thus have replied to the argument of the Romanist. 



THE COMPREHENSIVE CHURCH. 69 

the natural tendency of things is to ecclesiastical 
monarchy — a supreme and controlling influence and 
power to be exercised, most absolutely because not 
defined by law, by the most crafty or the most talent- 
ed, or the most experienced, or the best. 

Our remarks might be extended to great length on 
this topic, but, we trust, enough has been said to illus- 
trate even to the uninformed, the entire independence 
of the Protestant Episcopal Church in the United 
States from the Church of Rome. 

II. It is not the Church of England. It has no 
connexion in any respect with England, nor with any 

1 other country whatsoever besides the United States, 
excepting the connexion, such as it is, of the sincere 
and earnest Christian sympathy it feels for the Eng- 
lish Protestant Church (which is a very different thing 

i from the English Government or the English Estab- 
lishment of Church and State) and its connexion, 
through its missionary undertakings, with countries 
ignorant of pure Christianity. 

To be sure, and we acknowledge the fact with grat- 
itude, it was originated by members of the Church of 
England, but it is now an independent Church, just 
as the Congregational Churches of this country are 

| independent of the Congregational Churches of Eng- 

1 land from which they originated. 

To be sure it loves the Church of the Lord Jesus 

\ Christ in England— its sister Church — the Church as 
separate from the State. But it has none of the in- 
cumbrances and heavy drawbacks and chains upon it 



70 THE COMPREHENSIVE CHURCH. 

which the English State has forced, by the strong arm 
of secular power, upon the English Church. 

It is on terms of the most friendly Christian and 
ecclesiastical communion with the English Church. 
But it has no definite or dependent or confederate 
connexion with the English Church whatsoever. 

A quotation from the Preface to the American 
" Book of Common Prayer" will illustrate the forego- 
ing remarks : " The Protestant Episcopal Church in 
these States is indebted, under God, to the Church of 
England for her first foundation and a long continu- 
ance of nursing care and protection. . . . But when, 
in the course of Divine Providence, these American 
States became independent with respect to civil gov- 
ernment, their ecclesiastical independence was neces- 
sarily included ; and the different religious denomina- 
tions of Christians in these States were left at full and 
equal liberty to model and organize their respective 
Churches, and forms of worship, and discipline, in 
such manner as they might judge most convenient for 
their future prosperity ; consistently with the consti- 
tution and laws of their country."* 

* It will not be amiss to add another authorative declaration to the same 
effect with that above quoted. It is a resolution of both houses of the Gen- 
eral Convention of the Protestant Episcopal Church in the United States, 
passed May 20th, 1814. We quote from Bioen's Journals, pp. 310, 311. 

"The following declaration was proposed and agreed to (in the House of 
Bishops :) It having been credibly stated to the House of Bishops, that on 
questions, in reference to property devised, before the Revolution, to congre- 
gations belonging to « The Church of England," and to uses connected vvith 
that name, some doubts have been entertained with regard to the identity of 
the body to which the two names have been applied, the House think it expe- 
dient to make the declaration, and to request the concurrence of the House 
of Clerical and Lay Deputies therein-That « The Protestant Episcopal 



THR COMPREHENSIVE CHURCH. 71 

For its prominent doctrines, its various formularies 
for public worship and solemn occasions, (with such 
slight alterations as local circumstances have requir- 
ed,) its principles of free legislation by which every 
member of every order in the Church is expected to 
have his share in all its legislative concerns, and final- 
ly, for the regular succession and order of its Bishops, 
the Protestant Episcopal Church in the United States 
owes much of gratitude to the Church of England, 
and feels the most thankful affection. Although it be 
now of age, and has the rights and the lawful indepen- 
dence of its maturity, it cannot but love the venerable 
mother, who was the guide and support of its infancy, 
and who when it was first and early called to provide 
for itself, and to buffet with the roughness of the 
world, stood forth as its benefactress and faithful 
friend, and (to borrow a mercantile phrase) advanced 
to it in its poverty, and when it lacked even the 

Church in the United States of America," is the same body heretofore known 
in these States, by the name of " The Church of England ;" the change of 
name, (although not of religious principle, in doctrine, or in worship, or in 
discipline,) being induced by a characteristic of the Church of England, 
supposing the independence of Christian Churches, under the different sove- 
reignties, to which, respectively, their allegiance in civil concerns belongs. 
But that, when the severance alluded to took place, and ever since, this 
Church conceives of herself, as possessing and acting on the principles of 
the Church of England, is evident from the organization of our Conventions, 
and from their subsequent proceedings, as recorded on the Journals ; to 
which, accordingly, this Convention refers for satisfaction in the premises. 
But it would be contrary to fact, were any one to infer, that the discipline ex- 
ercised in this Church, or that any proceedings therein, arc at all dependent 
on the will of the civil or of the ecclesiastical authority of any foreign coun- 
try. 

The above declaration having been communicated to the House of Cler- 
ical and Lay Deputies, they returned for answer that they concurred there- 
in" 



72 THE COMPREHENSIVE CHURCH. 

advantage of credit, the capital, upon which its pres- 
ent wealth and prosperity have been gained. 

III. The Protestant Episcopal church in the Uni- 
ted States is a denomination of Christians ; a society, 
united under certain laws of association, professing 
to be a Church of the Lord Jesus Christ ; an Amer- 
ican branch of " the true vine;" a member of the 
universal body of Christ. It endeavors to realize its 
own definition of a Church as contained in the 19th 
of its Articles of Religion. " The visible Church of 
Christ is a congregation of faithful men, in the which 
the pure word of God is preached, and the sacraments 
be duly ministered according to Christ's ordinance, 
in all those things that of necessity are requisite to 
the same." 

IV. It is a Church at unity with the ancient and 
the universal Church of Christ ; which has never sepa- 
rated itself, and has never been separated by others, 
from this unity ; and which is not liable to the charge 
of sectarism. 

This unity is maintained by the regular connexion 
of the Bishops of the Protestant Episcopal Church 
(in which order of ministers its peculiarity as a 
Church consists,) and through them of the Church 
itself, which acknowledges them, with the Church of 
England whose unity has been unbroken from the 
primitive and apostolical age. Be it remembered, we 
are not arguing for the validity of a ministry derived 
from Bishops, (that is a totally distinct argument,) 
but simply for the unity of the Protestant Episcopal 
Church tvith the ancient anduniversal Church , through 



THE COMPREHENSIVE CHURCH. 73 

its derivation from the English Church. The argu- 
ment is as follows : The English Church has always 
been an Episcopal Church, and its Bishops for the 
time being have been acknowledged by it. Its Bish- 
ops for the time being have been ordained voluntarily 
by their predecessors in that office. Thus the Church 
of England for the time being has always acknowl- 
edged that which preceded it ; and has been regularly 
connected with the Church in the age immediately 
previous, with the free consent of both. The Church 
in each succeeding age has derived its acknowledged 
ministry (with which its own existence according to 
its peculiar organization is identified) from the Church 
in the age which immediately preceded it, and this 
of course with the actual consent of both parties. 
Thus its unity may be traced to the apostolical age, 
and this too whether its Bishops have come from the 
early British, or Gallican, or from the later Italian 
line.* 

Now the Protestant Episcopal Church in the Uni- 
ted States has been acknowledged by the English 
Church, and has acknowledged it, and has maintained 
ecclesiastical unity with it, in receiving from it the 
succession of Bishops now acknowledged in the 

*The gospel was planted in Great Britain in the very first age of the Chris- 
tian Church, and the Church in that country was very soon organized under 
Bishops obtained probably from Gaul in the second century. By the irrup- 
tion of the Anglo-Saxons in the year 452, the Church and Christianity were 
driven back into the mountain fastnesses, where they were maintained. 
About the year 600, the Church and Christianity were extended among the 
Saxons by Augustin, an Italian Missionary, who was consecrated to the 
Episcopal supervision of the converted Saxons. The reference above is to 
these two lines. The reader is referred to the various writers on Ecclesiasti- 
cal History. 



74 THE COMPREHENSIVE CHURCH* 

American Church and constituting its peculiarity* 
Hence the Protestant Episcopal Church in the United 
States, with the Church of England, is united to the 
ancient and universal Church. Neither has ever at 
any time separated itself, or been separated by others, 
from the Church in the age which preceded it, but 
has always acknowledged it, and been acknowledged 
by it ; and so down to the apostolic age. 

Again, we beg the reader to remember that this ar- 
gument is simply to prove the unity of the Protestant 
Episcopal Church with the primitive and universal 
Church of Christ ; and that it is entirely distinct from 
the question whether Bishops are necessary to consti- 
tute a valid ministry or a regular Church. This lat- 
ter question we intend to have nothing to do with in 
these pages. The argument we have presented has 
no sort of connexion with the controversy on the va- 
lidity or the propriety of the various denominational 
Churches in our country. 

We are aware that there is an objection to the fore- 
going view, frequently pressed upon Episcopalians by 
persons not very conversant with the true points of 
the Episcopal controversy ; and we propose to meet it. 

The objection is to the following effect : The Pro- 
testant Episcopal Church in England at the Reforma- 
tion separated from the Church of Rome, which was at 
that time the universal Church, and that Church ex- 
communicated the Protestant Episcopal Church in 
England, so that it is after all but a sect. 

This objection admits of several answers, some of 
which we will state succinctly. 



THE COMPREHENSIVE CHURCH. / D 

1st. The Church of Rome never was the universal 
Church, for the great body of the Eastern or Asian 
Churches have never acknowledged its authority, and 
it never itself assumed a supremacy until after the 
eighth century. In leaving the Church of Rome 
therefore, the English Church did not leave its con- 
nexion with the universal Church, but simply its con- 
nexion with the Church of Rome. 

2nd. It was a maxim of the primitive Church, 
which Protestant Episcopalians acknowledge, that 
every regular Diocesan Church, i. c. every Church 
regularly organized with its Bishops, Clergy and Laity, 
is absolutely independent of all others. The Church of 
Rome, therefore, had no authority over the Church of 
England. The only influence, which one indepen- 
dent Church can exercise over another, is that of moral 
influence. The one may protest against the errors of 
the other, but has no other right. This is the doc- 
trine of the Protestant Episcopal Church, as shown 
by its name and by its 19th and 20th articles. Each 
Church has the whole management of its own affairs, 
even in the reforming of itself from error. None 
other has any right of interference. 

3d. There is no such right in any Church, as that 
of excommunication in the absolute sense. The 
highest right of punishment in any Church is that of 
suspension (until penitence allows the return of the 
offender), and then only in the case of individuals, 
never to be exercised by one Church towards another. 
This is the doctrine of the Protestant Episcopal 
Church, as expressed in the Rubric prefatory to the 



76 THE COMPREHENSIVE CHURCH. 

order for the administration of the holy communion 
and in the 33d article. 

4th. The true state of the case is this. The Church 
of Rome never had any canonical or lawful authority 
over the Church of England. The influence which 
that Church exercised for a period, in the ecclesiasti- 
cal and secular afTairs of England, was obtained alto- 
gether by usurpations which depended upon various 
circumstances in the history of the times. This is un- 
derstood by the objectors as well as the respondents ; 
and Protestant Episcopalians think no more, than the 
objectors, of the excommunications of the Pope 1 of 
Rome beyond his own diocese, i. c. the city of Rome 
and a small tract around it in Italy. Now the Church 
of England was always a regularly organized Church 
by itself, and could not possibly become a sect or 
schismatical, unless it could separate from itself? 
which is impossible. In the light of the reformation 
it proceeded to reform itself; and as one item in this 
reformation, it discarded the usurpations of the Ro- 
man Church, it refused to allow that foreign Church 
any longer to interfere or have a hand in its concerns ; 
it cut or broke off its connexion and correspondence 
with that Church. It never destroyed itself, it simply 
reformed or changed some circumstances in its system. 
It was always regular in its doings. It never made 
one change, or abolished one custom, or added one 
circumstance to its system, irregularly or contrary to 
its own laws. As well might the Presbyterian or 
Methodist Church be said to make itself schismatical, 
to form itself into a totally new and distinct Church, 



THE COMPREHENSIVE CHURCH. 77 

repudiating and abandoning the old — because in its 
last General Assembly or General Conference, it made 
some new arrangements, passed some new resolutions, 
enacted some new laws, as the new or changing cir- 
cumstances of the year had demanded, or shewn ne- 
cessary or expedient. As an independent Church, the 
Church of England separated, as it had a perfect 
right to do, from its temporary connexion with another 
and foreign Church. 

Two or three familiar illustrations will make our 
argument perfectly clear even to the most undisciplin- 
ed. It is well known that for many years the Presby- 
terian Church in the Middle, Southern, and Western 
States, has been connected with the Congregational 
Churches of New England, by some articles of asso- 
ciation for their mutual convenience. Now, if the 
one of these independent bodies should see fit to with- 
draw from this compact, to cut its correspondence 
with the other, could it be called schismatical, or 
could it be said to form, by so doing, a new sect ? 
Again, suppose that the Protestant Episcopal Church of 
the diocese of Connecticut should see fit to withdraw 
itself from its union with the General Convention of 
the Protestant Episcopal Church in the United States, 
and to return to the same position which it occupied 
before the year 1789 (when it first united with the 
General Convention), could it be said that a new sect 
had been formed in Connecticut, would it not be the 
same Church still ? Once more, suppose that two men 
independent of each other, and resident in different 
places, E and R, should become acquainted with each 
v 



78 THE COMPREHENSIVE CHURCH. 

other, and should open a correspondence with each 
other, and E should ask and receive advice from R, 
and should always be ready to entertain hospitably 
such persons as R should recommend to him, and 
indeed should place so much confidence in R, as to 
acknowledge the validity of various unauthorized 
proceedings of R in relation to E's business concerns, 
as if R were his agent, and should presently even ap- 
point R his authorized agent for an indefinite term ; 
and suppose that after a time E should discover that 
R was not his friend, but had really been overreach- 
ing him, and involving him in difficulty, and thereupon 
should legally annul the agency entrusted to R, and 
should cut all correspondence with R, and should 
even publish to the world that R was not trustworthy, 
could it be said, that in so doing E had violated his 
principles, or that, by so doing, E had lost his personal 
identity, and had become, actually, as well as meta- 
phorically, a new man 1 These illustrations are all 
parallel to the point at issue. 

The Protestant Episcopal Church in the United 
States, we conclude, by having received its peculiar 
organization by an unity, acknowledged on both sides, 
with the Church of England, is thereby at unity with 
the ancient and universal Church. 

It may be interesting to some of our readers to 
learn the early history of the Protestant Episcopal 
Church in this country. Accordingly, we have inserted 
in the appendix, No. B, the history of its regular or- 
ganization into tlie system which at present distin- 
guishes it. The authority there quoted is the well 
known (although not so generally read) book entitled 



THE COMPREHENSIVE CHURCH. 79 

u Memoirs of the Protestant Episcopal Church in the 
United States/' by the late Bishop White, of the dio- 
cese of Pennsylvania. 

Having now given our definition, we think that 
there is nothing in the fact, that such a Church exists 
in our land, to give pain to any sincere Christian. 
We think, indeed, that there is nothing in the defini- 
nition to deter any sincere Christian from uniting 
with this Church. 

SECTION II, 

MEMEERS. 

Clergy and laity — always connected in ecclesiastical legislation and divine 
worship — Bishops commonly distinguished from the other clergy by their 
titles of office — all Christians may be members of the P. E. Church. 

The members of the Protestant Episcopal Church? 
like those of every other denomination, are of two 
orders, clergy and laity. 

The clergy are in three degrees, or orders — Bish- 
ops, Presbyters or Priests, and Deacons. 

Both clergy and laity have a reciprocal influence 
upon each other ; and each has peculiar rights. Both 
are equally concerned in the government of the 
Church ; and both are always expected to take an 
equal part in the public worship of God. 

The peculiar rights and duties of the clergy will be 
stated in their proper places. The peculiar rights 
and privileges of the laity will also be illustrated as 
they come up in the progress of the present chapter. 

The Bishops, although a portion or an order of 
the clergy, are generally distinguished by their title of 



80 THE COMPREHENSIVE CHURCH. 

Bishops, for convenience sake ; and by the clergy ', 
therefore, are generally understood the inferior orders 
of Presbyters and Deacons. The laity are always re- 
ferred to under their single title. Thus, for example, 
the acts of the General Convention, the Articles of Re- 
ligion, the Book of Common Prayer, &c, are said to 
be adopted or passed by "the Bishops, Clergy and Laity 
of the Protestant Episcopal Church in the United 
States of America.'' 

If it shall be made to appear, that in the Protestant 
Episcopal Church are all things essential to Christian 
and ecclesiastical unity, and that this Church is pecul- 
iarly fitted to bring together the scattered sheep of 
Christ's flock, we trust there is no Christian who 
will not, for the love he bears his Master and his 
brethren, be prompt to enroll himself among its mem- 
bers. 

SECTION III. 

TERRITORIAL DIVISIONS. 

The P. E. Church co-extensive with the United States — all one Church — 
its unity represented in the General Convention — Dioceses the sub-divis- 
ions of the whole Church — represented in Diocesan Conventions — combi- 
nation, formation, size, and Episcopal charge, of Dioceses — independence 
of Dioceses — present number and names of Dioceses and their Bishops — 
Parishes the sub-divisions of Dioceses — independence and rights of Par- 
ishes — parochial officers — the territorial divisions of the P. E. Church con- 
venient for unity. 

I. The limits of the Protestant Episcopal Church 
are co-extensive with those of the United States and 
its territories. 

The whole Church within these limits is one under 
certain general principles of union and government. 



THE COMPREHENSIVE CHURCH. 81 

This unity is maintained in a representative and 
legislative body, known by the name of " the General 
Convention of the Protestant Episcopal Church in 
the United States," which body is assembled once in 
three years, in such place as itself appoints from ses- 
sion to session. Its custom, heretofore, has been to 
meet in the cities of New York and Philadelphia 
alternately, as central, and the most generally conven- 
ient places. 

The General Convention is composed of two 
houses, the house of Bishops, and the house of cleri- 
cal and lay Deputies ; and the concurrence of both is 
necessary for all legislation. The former is composed 
of all the Bishops of this Church, and the latter is 
composed of a representation of both clergy and laity 
from all the Dioceses — each Diocese being entitled to 
send four clergymen (i. e. Presbyters or Deacons) and 
four laymen. In the house of Deputies, moreover, 
(if the majority of the clergy and laity representing 
any one Diocese require it,) any question may be put 
to each of these orders (*. e. clergy and laity) sepa- 
rately ; and a concurrent majority of each of these 
orders is necessary to constitute a vote. 

The powers and action of the General Convention 
will be more fully expressed in section 5. 

II. Within the limits of the whole Church are cer- 
tain sub-divisions, independent of each other in many 
respects, yet united as above stated. 

These sub-divisions are denominated Dioceses each 
of which is under the Episcopal supervision of a 



82 THE COMPREHENSIVE CHURCH. 

Bishop, (or overseer, or superintendent,) who is also 
called a Diocesan. 

The ecclesiastical affairs of each Diocese are man- 
aged by a representative and legislative body, entitled 
the Convention of the Diocese — of New York, or 
Western New-York, or Maine, &c , according to its 
position in the United States. The Bishop of the 
Diocese is chairman of the Convention. 

A Diocesan Convention is composed of the clergy 
of the Diocese, and of laymen, more or less, elected 
by each parish from its own members, to represent it. 
Any question may be put (at the request of any mem- 
ber or parish represented) to the clergy and laity sepa- 
rately ; and the concurrence of a majority of each 
order is necessary to a vote. 

These are the main principles in the formation and 
conduct of the Diocesan Conventions ; although, as 
each Diocese manages its own affairs by itself, there 
are various modifications of these main principles. 
These Conventions are constituted, in the main, upon 
the model of the General Convention. 

The powers and action of the Diocesan Conven- 
tions will be further explained in section 5. 

When two or more neighboring Dioceses are each 
too small, or unable to employ or support the servi- 
ces of a Bishop, they may be united, or associated 
temporarily for that purpose.* 

* As we desire not to burden the body of this chapter with any thing 
more than is absolutely important to our purpose — the illustration, in very 
brief statements, of the outline of the P. E. Church in the United States ; 
and as some of our readers would like a view of the subject somewhat 
more complete, we shall throw the authorities for our statements (as haa 



THE COMPREHENSIVE CHURCH. S3 

When a single Diocese has become so large as to 
require the services of more than one Bishop, it may 
be divided into two or more independent Dioceses, ac- 
cording to the exigency.f 

When a Diocese is too small to elect a Bishop by its 
own Convention,^: it may, at its own request, be pro- 
vided with one by the General Convention. § 

When any Diocese, through the demise of its Bishop 
or other causes, is deprived of Episcopal services, it 
may obtain the services of some Bishop of another 
Diocese provisionally. || 

When any Diocese, through the old age or infirmity 
of its Bishop, is in need of increased Episcopal ser- 
vices, it may elect an assistant Bishop, who shall suc- 
ceed the Bishop, on his decease, in the entire charge 
of the Diocese. H 

When there are any portions of the United States 
or Territories under no Episcopal supervision, and 
unable to procure or apply for it, the General Conven- 
tion may appoint Missionary Bishops for such destitute 
portions of the country ; and it may also appoint 
Missionary Bishops for Foreign Missionary Stations.** 

already been done in a few instances), and occasionally discuss a suggested 
topic, in the notes. Yet we would commend the notes and their references 
to all our readers. The authority for the statement above made is Canon 1 
of 1838, section 2, part 2, appendix G. 

| Constitution of P. E Church in U. S. Article 5, appendix C Also 
Canon 8 of 1838, appendix G. 
| Canon 1 of 1838, section 2, parti, appendix G. 
§ Canon 1 of 1838, section 1, appendix G. 
|| Canon 3, of 1838, sections 1,2,3, appendix G. 
IT Canon 6, of 1832, appendix G. 
** Canon 2 of 1838, sections 1—6, appendix G, 



84 THE COMPREHENSIVE CHURCH. 

When a Church, consisting of one or of two or 
more regularly organized parishes, in any part of our 
country which has never been united with the Protes- 
tant Episcopal Church in the United States so as to 
be regularly a part of it, shall wish to be thus united 
with the Protestant Episcopal Church, it may, upon 
its application, be received into union with the Gene- 
ral Convention, and be entitled to a representation in 
that body, as an independent Diocese, even if it be 
not large enough to elect or maintain a Bishop for it- 
self.* 

Furthermore, each Diocese is absolutely indepen- 
dent, except in certain particulars, wherein, by its own 
voluntary union with the others, it transfers its own 
authority to the General Convention. The connexion 
or union of each Diocese with the others, through the 
General Convention, is perfectly voluntary ; and any 
Diocese has a right to withdraw from that connexion 
whensoever it may please. The only penalty for so 
doing exists in nature — the inconveniences attendant 
upon such a withdrawal and the sense of having de- 
parted from the most perfect unity of the Church in 
our country. An example of such withdrawal is not, 
we may add, on record, and from the nature of things, 
will probably never occur. 

There are, at this date, twenty-six Dioceses.f 

* Constitution of P. E. Church, article 5, section 1, appendix C. 

fThe names of these Diocese and of their Bishops, areas follows; of 
Maine, of Massachusetts, of Rhode Island, (these three are united by the 
name of the Eastern Diocese) under the Episcopal charge of the Rt. Rev. 
Alexander V. Griswold, D. D ; of New Hampshire, provisionally under 
Bishop Griswold ; of Vermont, Bishop John H. Hopkins, D. D ; of Connec- 
ticut, Bishop Thomas C. Brownell, D. D. LL. D ; of New-York, Bishop 
Benjamin T. Onderdonk, D. D ; of Western New York, Bishop William 



THE COMPREHENSIVE CHURCH. 85 

III. It is hardly necessary to add, that, within the 
limits of the Dioceses, the Church is distributed into 
the smaller sub-divisions of Parishes or congregations 
or societies. 

These parishes are all at perfect liberty to manage 
their own concerns in any way which they may choose, 
except in those cases where they conform to the gener- 
al laws for their unity and mutual convenience, which 
they themselves have made, and which they may at 
any time alter, by their delegates in the Diocesan 
Conventions, and by their deputies in the General 
Convention. They may elect and settle their own 
ministers, appropriate their own monies as they please, 
hold property independently, &c. &c. 

Each parish, at an annual parish meeting (holden 
generally on Easter Monday, which occurs in March or 
April,) elects, for the year, two wardens, (the one 

H. DeLancey, D. D ; of New Jersey, Bishop George W. Doane, D. D ; of 
Pennsylvania, Bishop Henry U. Onderdonk, D. D ; of Delaware, provisional 
Bishop H. U. Onderdonk ; of Maryland, Bishop William R. Whittinghami 
D. D ; of Virginia, Bishop Richard C. Moore, D. D ; assistant Bishop Will- 
iam Meade, D. D ; of North Carolina, Bishop Levi S. Ives, D. D. LL. D ; 
of South Carolina, Bishop Christopher E. Gadsden, D. D ; of Georgia, Bish- 
op Stephen Elliot, D. D ; of Ohio, Bishop Charles P. Mc Ilvaine, D. D ; 
of Kentucky, Bishop Benjamin B. Smith, D. D ; of Tennessee, Bishop 
James H. Otey, D. D ; of Alabama, of Mississippi, of Louisiana, these three 
each under the provisional charge of Bishop Leonidas PoIk,D. D; of 
Michigan, Bishop Samuel A. McCoskry, D. D ; of Illinois, Bishop Philan- 
der Chase, D. D ; of Florida, having no Bishop ; of Indiana, provisional 
Bishop Jackson Kemper, D. D. Besides these Dioceses, the Church in Ar- 
kansas and Texas is under the care of the Rt. Rev. Leonidas Polk, Mission- 
ary Bishop ; and that in Missouri, Iowa, and Wisconsin, under the Rt. Rev. 
Jackson Kemper, Missionary Bishop. In the General Convention, all of 
these twenty Bishops are equally entitled to seats in the house of Bishops : 
and every one of the twenty-six Dioceses has a right to be represented in the 
house of clerical and lay deputies, by four clergymen, and four laymen, 
chosen by its own Convention. 
8 



86 THE COMPREHENSIVE CHURCH 

called the senior, and the other the junior warden*) 
whose business it is to advise and assist the pastor. 
These officers correspond to the Deacons of Congre- 
gational and Presbyterian Churches. At the same 
meeting, and for the same term, it elects also a vestry, 
of an indefinite number, whose business it is to super- 
intend, with the wardens, the secular concerns of the 
parish, and to attend to all such matters as the parish 
leaves in their hands, after its annual meeting. These 
officers save the necessity of frequent parish meetings ; 
and are analogous to the trustees or business commit- 
tees of other denominations. 

We will remind the reader, before we pass to another 
topic, that the territorial divisions of the Protestant 
Episcopal Church are similar to those of all extensive 
denominations. Parishes are alike in all. The limits 
of Synods and Presbyteries, Consociations, Associa- 
tions, Conferences, &c, are all correspondent to Dio- 
ceses. So, too, the General Conference, the General 
Association, the General Assembly, &c, do each, like 
the General Convention, take in the extent of the 
United States and Territories. 

The arrangement of its territorial divisions furnishes, 
therefore, no objection to the Protestant Episcopal 
Church ; while, to say the least, the simplicity and 
extent of these exhibit convenient instrumentalities 
for the formation of an united and universal Church. 



THE COMPREHENSIVE CHURCH. 87 



SECTION IV. 

LAWS. 

All written — made by the whole Church— laws of the General Convention — 
laws of the Dioceses — the election of wardens and vestry, and the use ofthe 
clerical dress common customs — liberty in every thing not defined by 
law — clear laws advantageous for unity. 

The laws of the Protestant Episcopal Church are 
all a lex scripta, written laws, statutes. 

They are all made by the whole Church — Bishops, 
Clergy, and Laity. In the next section this will be 
further elucidated. 

They are as follows : 

1. The Constitution and Canons of the Protestant 
Episcopal Church in the United States, adopted in 
the General Convention ; also the Resolves of the 
General Convention. These are obligatory upon the 
whole Church, in all the dioceses. They are liable 
to revision, change or repeal, every three years, at 
each session of the General Convention. 

The various orders and rubrics in " The Book of 
Common Prayer and administration of the sacraments 
and other rites and ceremonies of the Church, &,c." 
relate to sundry occasions of public worship, and are 
also laws ofthe General Convention, and liable, like 
its other laws, to change or repeal every three years/ 

* This Constitution is in nine articles, and may be found in the apppen 
dix, C. 

The canons are on various subjects, and are but partially referred to in 
this treatise. All the previously-existing canons were revised and re-arran- 
ged into a new code, in the General Convention of 1832. Of these a few 
have been changed, and a few have been added, in the General Conventions 



88 THE COMPREHENSIVE CHURCH. 

2. The Constitutions and Canons and Resolves of the 
different Dioceses represented in their Annual Conven- 
tions. These are obligatory only in the dioceses 
which adopt them. These are liable to repeal or 
change, every year, at each session of the Diocesan 
Convention. 

In the above two classes are all the laws and the 
only laws of the Protestant Episcopal Church in the 
United States. There is no such thing as a lex non 
scrivta, an unwritten law, a law of custom, or of arbi- 
trary individual enactment, in this Church. 

There are, however, two customs, very common in 
the Church, which it is proper to allude to. The one 
is the election of wardens and vestrymen, by the par- 
ishes, at their annual meetings. This was a custom 
adopted from the parish customs of England, and is, 
we believe, universally practised. It is not, however, 
enjoined by canon, or necessary, except in the case 
of such churches as would institute their rectors. 
The legal (corporate) existence of most parishes is, 
likewise, in almost every instance, through these offi- 
cers. So that it has never been necessary to provide 
for their election by any special ecclesiastical legisla- 
tion. The other custom is the use of the clerical 
dress — the bands, surplice, and gown. This dress is 
enjoined by ecclesiastical law, only for the particular 
time and occasion of ordination. It is a very general 
custom, although not, like the former, universal. 

of 1835 and ]838. Their titles, quoted from the table of contents prefixed to 
them, illustrate their subjects, and may be found in the appendix, D. 

In the appendices, E, F, and G, may be found quoted such of the canons 
as are referred to in the course of the present chapter. 



T tt E COMPREHENSIVE CHURCH. 89 

In every matter, not denned by written law, there is 
liberty. 

If clear and definite laws, under which every per- 
son may accurately know his rights and privileges, as 
a member of the Church, and be able to defend and 
to continue them, be praiseworthy as well as impor- 
tant and useful in a Church ; and if such be espe- 
cially necessary in any system proposed to the favor- 
able regards of all Christian people, — then may the 
Protestant Episcopal Church claim the attention, and 
ask for the kind consideration, of the Christians of the 
United States, as a Church fitted to heal their differ- 
ences, and secure them in " the unity of the spirit and 
in the bond of peace." 

SECTION V. 

GOVERNMENT. 

Democratical — representative— parish meetings — the original sources of 
government — their various powers — how composed — elect wardens and 
vestry^— powers and duties of these officers — an instituted rector is chair- 
man—elect lay delegates to the Diocesan Conventions. Diocesan Con- 
ventions — their duties and powers — meet annually — composed of clergy 
and laity — mode of conducting business — the Bishop the Chairman — elect 
standing committees^-dulies of these committees — elect clerical and lay 
deputies to the General Convention — General Convention — its duties 
and powers to provide general legislation and promote unity — composed of 
bishops, clergy and laity — meets triennially — is in two houses, each has a 
veto on the other, each equal — House of Bishops — how composed — senior 
Bishop presides — mode of conducting business — House of Clerical and Lay 
Deputies — how composed — mode of conducting business*— the vote by a 
division of orders — by this the clergy and laity have a veto upon each 
other — the next General Convention — comments — analogy between the 
ecclesiastical institutions of the Protestant Episcopal Church in the United 
States and the civil institutions of the United States — government of the 



8* 



90 THE COMPREHENSIVE CHURCH. 

Protestant Episcopal Church very comprehensive— primitive— combines 
the three elements, the Episcopal, the Presbyterial, the Congregational — 
a just system — broad enough to unite all Christians. 

The government of the Protestant Episcopal 
Church in the United States is strictly and purely 
democratical ; that is to say, every member of the 
Church, without any exception in any class, has an 
equal right in the making of every one of its laws, 
and in appointing the method and means of their ad- 
ministration. Or to express the same idea in another 
form, there is not a single exercise of authority in 
this Church, which may not be directly influenced by 
every member of it. The supreme power of govern- 
ing this Church is the will of the majority of the 
whole Church, which is composed of bishops, clergy, 
and laity ; so that the bishops cannot govern alone, 
nor the clergy alone, nor the laity alone. But all 
these, as equally belonging to the Church, and inter- 
ested in it, act together, and thus, in the highest and 
justest style of popular and universal suffrage, the 
certainly-ascertained will of the actual majority of the 
whole Church is the supreme law of the Church. 

The government of this Church is, also, represent- 
ative ; that is to say, its laws are all made by bodies 
composed of representatives elected directly by the 
whole Church. 

That the government of this Church is democrati- 
cal and representative will now be illustrated more 
particularly. 

I. Parish Meetings. In these are the unity of the 
Church in the parish. The original powers of gov- 



THE COMPREHENSIVE CHURCH. 91 

ernment exist in, and proceed from, the parishes, 
which are the primary assemblies of the people. 

1. These have complete control of their own paro- 
chial or congregational affairs, which control they ex- 
ercise absolutely in the parish meetings. The per- 
sons voting at the parish meetings are all pew-hold- 
ers, or pew-lessees, or regular occupants of seats, or 
persons of age in any way regularly connected with 
the parish, whether by certificate, as in some States, or 
in other ways. No distinction is made in these parish 
meetings between communicants and others.* 

2. For the management of such parochial concerns, 
as are not attended to by the parish meetings, there is 
a representative body, elected annually by the parish 
at its annual meeting. This body, as has been stated 
already, is composed of two wardens and an indefinite 
number of vestry-men. Most parishes elect from four 
to six or eight vestry-men, some have more, and one 
very large and wealthy parish in our country has be- 
tween thirty and forty. In some parishes it has been 
the custom to leave all their concerns, even the calling 

* It is the experience of the Church, that in all cases where both the com- 
municants and other members of a parish are to act jointly (as in the call 
and settlement of ministers, &c.,) it is best that they consult and vote in 
one body. The communicants, if they are not separated into a distinct body, 
supposed thereby to.have interests different from those of the other mem- 
bers of a parish, will always exercise, from their personal characters, their 
various relations to others and from different circumstances, a controlling 
and decisive influence in parish meetings. It is doubted, whether, in Epis- 
copalian parishes, measures are ever carried contrary to the will of a ma- 
jority of the communicants. To take an illustration, the writer believes, 
that among the thousands of cases which have occurred, there probably has 
never been a minister settled over any Episcopalian parish, by the vote of a 
parish-meeting, in opposition to the clearly expressed will of a majority of 
the communicants. 



92 THE COMPREHENSIVE CHURCH. 

and settlement of a Rector, with the vestry, whom 
they elect with a careful and particular reference to 
the just fulfilment of their duty. 

In all parish and vestry meetings, we may say in 
passing, an Instituted Rector has a legal right, it is 
understood, to preside ; and, as chairman,^has the 
privilege of a casting vote, in the case of a tie. A 
minister not instituted has no such right. 

3. At the annual meeting, each parish elects, from 
its own members, certain lay delegates (more or less, 
according to the number specified in the constitution 
of the Diocese) to represent it in the Diocesan Con- 
vention. 

We wish this fact to be especially noted ; for in 
this is the first great step in that representative gov- 
ernment, by which the legislation of the whole Church 
is controlled. 

II. Diocesan Conventions. In these are the uni- 
ty of the Church in the Diocese. Each Diocesan 
Convention represents only a Diocesan Church, and 
its laws are obligatory only upon the Church within 
the limits of the particular Diocese. 

I. The chief duties of a Diocesan Convention are 
to elect the Bishop of the Diocese ;* to consider the 
state of the several parishes ; to discuss and consult 
concerning matters of interest to the Diocese and to 
the Church at large ; to instruct their deputies to the 
General Convention in reference to any propositions 
which may have been brought before their notice by 
the previous General Convention ; to pass resolutions 

* Constitution of P. E. Church, Arf. 4, Appendix C 



THE COMPREHENSIVE CHURCH. \)'S 

and canons for the regulation of the affairs of the Di- 
ocese ; especially for the discipline and trial of un- 
worthy clergymen of every grade ;* &c. &,c. 

2. A Diocesan Convention meets annually ; and is 
composed of the clergy of the Diocese, and of Laity 
elected, as just mentioned, by all the parishes. 

On all questions the clergy and laity may, if it be 
required, vote separately, and the concurrence of the 
two orders is then necessary to a vote. 

These general principles are expressed in the Con- 
stitutions of all the Dioceses, although variously mod- 
ified. Thus some Dioceses admit all the clergy to the 
Convention ; others only those engaged in parishes ; 
others admit also clerical teachers and Professors in 
Colleges ; some require a year's, some a six-months' 
residence in the Diocese; &c. Some allow one lay 
delegate for each parish ; others allow two or three, 
or more ; some allow one for every certain number of 
families in a parish ; &,c. So, in the case of a vote 
by a division of the clerical and lay orders, some Di- 
oceses require that one member of the Convention 
may call for it ; others, that the clergyman and dele- 
gates of one parish, may call for it ; others, that five, 
or more or less, members may call for it ; &c. So, 
in the declaring of the vote on a division of orders, 
some Dioceses require that the clergy and laity in a 
majority of the parishes shall concur ; others, that a 
majority of the two orders, without any reference to 
parishes, shall concur ; &c. 

The Bishop of the Diocese is Chairman of the 

* Constitution of P. E. Church, Art. 6. Appendix C. 



94 THE COMPREHENSIVE CHURCH, 

Convention, and as such has a casting vote. This is 
expressly provided for in the Constitutions of all the 
Dioceses; since, without such a provision, the Bishop 
would be excluded from the Convention.* 

* The writer would remark, that to his mind there appears to be an im- 
propriety in leaving this fact to be expressly provided for in the Constitu- 
tions of the several Dioceses*. He thinks, that, by a special aiticle or clause 
in the Constitution of the P. E. Chureh in the United States, every Bishop, 
should be declared, ex officio. Chairman of the Convention of the Diocese of 
which he is overseer. 

Having referred to the freedom of the Diocesan Conventions,, in which 
the Bishop has no other power than that just and fitting one of the Chair- 
man, it becomes us to acknowledge, that among all the. Dioceses of the 
United States* there is one exception to the description we have given. In 
the Diocesan Convention of Vermont, the Bishop has a veto upon all the 
proceedings of the body, even upon all propositions to alter the Constitu- 
tion of that Diocese which gives him this power of control. 

As the Constitution of this Diocese has been the subject of much and se- 
vere animadversion in the Church, it would be unjust not to admit, that the 
Convention of Vermont has also a veto upon the Bishop, which it may ex- 
ercise by refusing to enact laws for his sanction, since without the action 
of the Convention no legislation can be accomplished. 

For the sake of illustrating the liberalizing and protective influence of 
our General Constitution, we beg our reader to observe, that there is one 
clause in this Constitution of the Diocese of Vermont, which leaves its Con- 
vention free to act, without any extraneous influence or interference, so 
far as the general legislation of the Church is concerned. It is this : " The 
clergy and laity may elect officers without a Diocesan." Under this clause 
we suppose that clerical and lay deputies are chosen by the Convention to 
represent it in the General Convention ; for it is contrary to the Constitu- 
tion of the P.E. Church in the United States, that any Bishop shall have 
any direct influence in the appointment of clerical and lay deputies from 
his Diocese, except so far as his vote, as a member and chairman of the Di- 
ocesan Convention goes. Its language is: "The Church in each Diocese 
shall be entitled to a representation ofboththc clergy and laity, which rep- 
resentation shall consist of one or more deputies, not exceeding four of each 
order, chosen by the Convention of the Diocese.'''' Any Diocese, therefore, 
Whose Convention is not perfectly free to elect its own representatives to the 
General Convention, would not be admitted into union with the P. E. 
Church in the United States through the General Convention ; and any dep- 
uties, which it might elect, unless they "represent" without qualification 
" the Church in the Diocese" could not take their seats in the House of Cler- 
ical and Lay Deputies. 

The view here presented is confirmed by the 6th Canon of 1838, which de- 
clares,, that "no person, who is a candidate for Eoly Orders in this Church, 



THE COMPREHENSIVE CHURCH. 95 

3. By each Annual Convention there is a body cho- 
sen, called the Standing Committee of the Diocese, 
composed of clergymen, or of clergy and laity, ac- 
cording to the peculiar rule of the Diocese. The re- 
lation of this body to the Diocesan Convention is 
somewhat analogous to that of the vestry to the par- 
ish. It is a sort of sub-Convention, authorized to 
act, at all times, in certain specific matters which the 
Convention has the primary right to control but can- 
not manage conveniently.* 

The chief duty of the Standing Committee is to 
examine and recommend candidates for the ministry, 
ibr ordination ; and no candidate can be ordained, 
except through this recommendation. f 

shall be permitted to accept from any Diocesan Convention, an appointment 
as a lay deputy to the House of Clerical and Lay Deputies of the General 
Convention." The reasons assigned for the passage of this Can-on, it is un- 
derstood, was, that the candidate is subject to the Bishop, and therefore up- 
on the principle just asserted can not properly represent the Diocesan 
Church or Convention, (Query : Ought not the same rule to be applied to 
Deacons 1 

Each Bishop has his proper and lawful influence and representation in the 
General Convention, in his own person, as a member of the House of Bish- 
ops. 

* Canon 4, of 1832, Section 1. Appendix E. 

t Every person ordained into the ministry of this Church, must first be- 
come a "candidate for order?, 1 ' that is, be placed by the bishop upon the 
list of those in his diocese who are preparing for the sacred ministry. Now, 
in order to become a candidate, this rule must be complied with: "No 
person shall be considered a candidate for orders in this Church, unless he 
shall have produced to the bishop, to whom he intends to apply for orders, 
a certificate from the standing committee of the diocese of said bishop, that, 
from personal knowledge, or from testimonials laid before them, they believe 
that he is pious, sober, and honest ; that &c." Canon 4, of 1838, section 2- 
After a person has been admitted a candidate, and is prepared for ordina- 
tion, there is another rule to be complied with: "No person shall be or- 
dained deacon or priest in this Church, unless he exhibit to the bishop the 
following testimonials from the standing committee of the diocese for whicli 



96 THE COMPREHENSIVE CHURCH. 

They are secondarily a council of advice to the 
bishop, when he desires their advice ; and they may 
also advise him, whensoever they themselves see fit to 
do so. 

Where there is no bishop, the standing committee 
supplies his place in all things possible.* 

4. By each Diocesan Convention four clerical and 
four lay deputies are elected to represent the Church 
of the diocese in the General Convention. f 

We wish this fact to be especially noted, as it is the 
second great step in the representative government of 
the Church. 

he is to be ordained, which &e." Canon 15, of 1832, section J. In the case 
of persons, who have been ministers, licentiates, or students of theology 
among other religious denominations, a similar rule applies : "The party- 
applying to be received as a candidate, shall produce to the standing com- 
mittee the same testimonials, &c. The standing committee, being satisfied 
on these points, may recommend him to the bishop, &c." Canon 7, of 1838, 
section 3. 

These canons may be seen entire in the appendices E and G. 

* Canon 4, of 1832, sections 2 and 3, appendix E. 

It would occupy many pages to exhibit the various occasions in which 
the standing committee are empowered to act — in the admission of candi- 
dates for orders — in the ordination of deacons and of presbyters — in the 
consecration and resignation of bishops— in cases of discipline, &c. &c. It 
will be enough for the purposes of illustration, to say, that out of sixty-one 
canons of the Protestant Episcopal Church in the United States, twenty-nine 
refer, in some particulars, to the standing committees of the dioceses. The 
important influence of this body may be easily surmised by a comparison 
of these twenty-nine canons, as we shall name their numbers, with their 
subjects, as stated in the appendix, D. They are canons 3, 5, 10, 11, 12' 
14, 15, 16, 17, 22, 23, 24, 32, 33, 37, 38, 39, 40, 44, 48, 53, of 1832. Canons 
4, 5, of 1835; Canons 3, 4, 5, 7, 8, 9, of 1838. In every one of these canons 
there is an order for the action of the standing committee, either as an inde- 
pendent body representing the Diocesan Convention, or else, in the case of a 
diocese without a bishop, as representing the whole ecclesiastical authority 
of the diocese. To understand the powers of a Diocesan Convention, the 
various agencies of the standing committee must be considered. 
t Constitution of the Protestant Episcopal Church, art. 2. Appendix C. 



THE COMPREHENSIVE CHURCH. 97 

III. The General Convention. In this is the 
unity of the whole Church in the United States and 
its territories. 

The object of the General Convention is to pro- 
vide legislation for the whole Church — to define a 
uniform system of ecclesiastical government; and to 
promote, as far as possible, the external unity of the 
whole Church in all those matters, the control of 
which is not essential to the acknowledged independ- 
ence of the various dioceses. It is the body, through 
which the several dioceses are united with each other ; 
each diocese submitting itself, in all matters of gen- 
eral legislation, to the will of the majority of the dio- 
ceses — through which all are united (as in the case 
of individuals united with each other in the Church) 
upon the grand principles of mutual compromise and 
general conformity, in all matters which are not felt 
by each to be essential to their common independ- 
ence, and which, of course, will be most jealously 
guarded by each separately, as well as by all con- 
jointly. Thus, while the absolute unity of all is secu- 
red, the absolute independence of each is maintained 
inviolate ; and this, indeed, perpetually, by the very 
nature of the association. 

In the General Convention all the bishops and all 
the clergy and all the laity of the whole Church in 
the United States are represented. 

Each of these three orders or classes has an abso- 
lute veto or negative in the passage of all the acts of 
the body ; so that a concurrence of the three is neces- 
sary to all legislation. 

9 



9© THE COMPREHENSIVE CHURCH. 

The General Convention meets once in three years* 
at such time and place as itself determines. 

A majority of the dioceses must be represented, 
before it can proceed to business ; but the represent- 
ation from two dioceses may adjourn.* 

Freedom of debate is always allowed. 

Special meetings may be called, under certain 
rules.t 

The General Convention is in two Houses — the 
House of Bishops, and the House of Clerical and 
Lay Deputies. 

Each House may originate and propose acts to the 
other ; and each has a negative upon the acts of the 
other; so that the concurrence of both Houses is 
necessary to all legislation. The legislative powers 
of each are on an exact equality. 

Each House elects its own Chairman and Secretary ; 
and the two Houses communicate with each other by 
their secretaries, or by occasional committees. 

In both Houses, the ordinary rules of parliament- 
ary bodies prevail. Joint committees, and commit- 
tees of conference, are frequently, and whenever ne- 
cessary, appointed. 

The two Houses unite with each other in public 
worship, at the opening of the session, (when the holy 
communion is administered,) and at the close of the 

* Constitution of Protestant Episcopal Church, art. 1. appendix C. There 
are now twenty-six dioceses at unity through (or, as it is more commonly 
expressed, in connexion with) the General Convention. Fourteen must, 
therefore, be represented, before the General Convention can proceed to 
business. The next General Convention will meet in the city of New 
York, on the first Wednesday in October, 1841, thenceforward triennially, 

J Canon 49, of 1832, section 1, Appendix E. 



THE COMPREHENSIVE CHURCH. 99 

session, (when the pastoral letter — a letter of solemn 
advice, addressed to all the Episcopal parishes in the 
United States — is read,) and during every day of the 
session. 

1. The House of Bishops, This body is compo- 
sed of all the bishops of the Protestant Episcopal 
Church in the United States,* excepting such as 
shall have resigned their Episcopal charge.f 

By a resolution adopted by it in 1804, it was made 
'? a standing rule of this House, that the senior bishop 
present at the opening of any Convention, shall pre- 
side," seniority being reckoned, not from the years of 
j human life, but from the date of consecration to the 
; office of a bishop. From that time, until the Con- 
vention of 1835, inclusively, Bishop White, late of 
Pennsylvania, presided, having never been absent 
| from a single session. The present Senior Bishop is 
the Rt. Rev. Alexander V. Griswold, D. D. of the 
Eastern Diocese. The secretary is chosen from ses- 
sion to session. The present secretary, who for many 
sessions has been elected, is the Rev. Bird Wilson, 
! D. D. Professor of Systematic Divinity in the Gen- 
, eral Theological Seminary of the Protestant Episco- 
[ pal Church in the United States. 

In case the House of Bishops shall fail to signify its 
j concurrence or non-concurrence (the latter in wri- 
1 ting with the reasons therefor) with any act proposed 
to it by the House of Clerical and Lay Deputies, with- 
in three days thereafter, the proposed act will become 

* Constitution of Protestant Episcopal Church, art. 3, Appendix C, 
f Cason 32, of 1832, sect. 7, Appendix &. 



100 THE COMPREHENSIVE CHURCH. 

a law. No such provision exists in regard to any 
measure originating with the House of Bishops, and 
proposed by them to the other House. 

As the mode of conducting the business of this 
body is perfectly simple, and all the important par- 
ticulars are stated in the general remarks above made 
upon both Houses, we close our notice of it by a 
reference to the note here subjoined as our authority.* 

2. The House of Clerical and Lay Deputies. This 
body is composed, as has been mentioned, of Clerical 
and Lay Deputies, four of each order being elected by 
each Diocesan Convention to represent it in the 
same.f 

The Chairman and Secretary of this body are cho- 
sen from session to session. The Rev. William E. 
Wyatt, D. D. of Baltimore, has, for several sessions 
last past, been elected president ; and the Rev. Henry 
Authon, D. D. of New York city, the present secre- 
tary, has also been elected, for several sessions, to the 
office which he now fills. 

Any question may, (if the clerical and lay deputies 
of any one diocese require it,) be put to each order 
(clergy and laity) separately. In case of such a divi- 
sion of the House, the mode of taking the vote provided 
by the constitution is as follows. Each order votes by 
dioceses, the majority of each order in each diocese 
represented being counted as one vote in that order. 
To constitute a concurrence of both orders, there 
must be, for the clergy, a majority of the dioceses ac- 
tually represented by them, and, for the laity, a major- 

* Constitution of the Protestant Episcopal Church, art. 3. Appendix C. 
t Constitution of the Protestant Episcopal Church, art, 2, Appendix C 



THE COMPREHENSIVE CHURCH, 101 

ky of the dioceses actually represented by them, in 
the present convention.* 

To illustrate the full power of this negative in the 
House of Clerical and Lay Deputies, we will state a 
case. There are now twenty-six dioceses in con. 
nexion through the General Convention ; and, accord- 
ing to the first article of the constitution already 
quoted, a majority, that is, at least fourteen, of these 
dioceses must be represented (each, according to the 
second article of the constitution, by at least one of 
the clerical, or one of the lay deputies elected by its 
convention,) before the General Convention can pro- 
i ceed to business. Suppose now, it should so happen, 
■ that, in some meeting of the General Convention, all 
the clerical deputies from the twenty-six dioceses, that 
is, 104 clerical deputies, should be present, and only 
i three lay deputies from three different dioceses should 
! be present, then the majority of these three, i. e. two 
lay deputies, would, in the event of a vote by the divi- 
sion of orders, have an absolute veto upon all the 
legislation of the General Convention. So it would 
I be, if the case were inverted, and only three or even 
! two clerical deputies were present. So it would be, 
i if only one clergyman, or one layman, being the only 
I representative from one diocese, should represent his 
\ order in the General Convention ; he might require 
1 the division of orders, and veto all the doings of the 
j Convention. Such a disproportion in the representa- 
I tion, as here supposed, is of course only fanciful ; we 

i suppose the Gase, not as probable, or morally possible, 
» Constitution of the Protestant Episcopal Church, art. 2, Appendix C 
9* 



102 THE COMPREHENSIVE CHURCH. 

but only to illustrate a fundamental principle in the 
Constitution of the Protestant Episcopal Church in 
the United States. 

Thus the clergy and laity, as such, have a negative 
upon each other, not accidental, but constitutionally 
provided. And, since the House of Bishops and the 
House of Clerical and Lay Deputies must concur in 
all legislation, each order in the House of Clerical 
and Lay Deputies has actually a veto upon all the pro- 
ceedings of the General Convention. 

Thus the bishops, the clergy,* and the laity, have 
each a veto power ; and the concurrence of the three f 
as separate orders, is necessary to all legislation in 
this body. 

The observations here presented, in connexion with 
our previous statement of things common to both 
Houses, will suffice for the present topic. 

In the next General Convention, if all the dioceses 
shall be fully represented, there will be twenty mem- 
bers in the House of Bishops, and one hundred and 
four clergymen, and one hundred and four laymen, in 
the House of Clerical and Lay Deputies. 

* It is possible, that to some minds there may seem to be no propriety in 
recognizing the bishops and clergy as separate orders, having a reciprocal 
check upon each other. But he must be a careless reader in the history of 
past ages, and a poor philosopher, and very much unacquainted with the 
facts in the case, who does not know, that (so far as the different orders in 
the Church can have separate interests) there is a wider distinction between 
the bishops and the clergy, than between the bishops and the laity. In the 
event of undue authority in the hands of bishops, the clergy are always the 
first to feel it, and the most exposed to suffer by it. In the great majority of 
cases, (and we appeal to the history of the past, and the reasou of things, and 
to present facts, for proof,) the laity will be willing to give power to bishops, 
when the clergy will strive to withhold it* 



THE COMPREHENSIVE CHURCH. 103 

IV. The view, which has been presented to the 
reader, suggests one or two comments. 

It will be perceived, that there is a very manifest 
and beautiful analogy between the ecclesiastical insti- 
tutions of the Protestant Episcopal Church of the 
United States, and the civil institutions of the United 
States. 

In both, the power of government resides primarily 
in the whole people. 

In both, the forms of government are representa- 
tive ; in the Church, however, there are no limita- 
tions in the application of the principle of universal 
suffrage. 

The parish meetings, and the town or district elec- 
tions are analogous. 

The parish vestries, and the select men or common 
councils of the towns or cities are analogous. 

The union of parishes into dioceses, and the union 
of towns or counties into states are analogous. 

The independence of the several dioceses, and the 
independence of the several states are analogous. 

The union of the several dioceses into one General 
Convention, and the union of the several states into 
one General Government are analogous. 

The Diocesan Conventions with their secretaries, 
and the State Legislatures with their secretaries are 
analogous. 

The representation in the Diocesan Conventions, 
and the representation in the State Legislatures, from 
the people directly, are analogous. 

The standing committees, and the committees ap- 
pointed by the Diocesan Conventions for the discipline 



104 THE COMPREHENSIVE CHURCH. 

and trial of the clergy, &c, in the dioceses, and the 
Probate and County and Superior Courts of the states, 
are, in many particulars, analogous. 

The General Convention of the United Dioceses, 
and the General Congress of the United States are 
analogous ; the House of Bishops in the former cor- 
responding to the Senate in the latter, and the House 
of Clerical and Lay Deputies in the former, corres- 
ponding to the House of Representatives in the 
latter. 

So there is an analogy in the course and mode of 
representation, between the Protestant Episcopal 
Church and the United States ; the Diocesan Con- 
ventions and the State Legislatures being chosen 
directly by the people, and the Deputies to the Gen- 
eral Convention being chosen by the Diocesan Con- 
ventions as the Senators to the General Congress are 
chosen by the State Legislatures. The analogy is 
even more perfect than it seems to be. It is true, the 
members of the lower House in the General Conven- 
tion are elected by the Diocesan Conventions as the 
members of the upper House in the General Congress 
are by the State Legislatures. But the clerical and 
lay deputies are elected anew for every General Con- 
vention, and not for several consecutive sessions as 
the United States Senators are, so that they are, in 
fact, (although elected by the Diocesan Conventions, 
which, it must be remembered, are themselves new 
every year,) more popular and representative of the 
peculiar and changing views and interests of the pass- 
ing and present day than are the United States Sena- 
tors, and actually correspond in this respect, (as hold- 



THE COMPREHENSIVE CHURCH. 105 

ing their seats for a single session, and being elected 
under the peculiar circumstances and changing inter- 
ests of the passing day,) to the United States Repre- 
sentatives. Then the bishops, although members of 
the upper House for life, are not hereditary, (like 
most members of the upper House in the British Par- 
liament,) but elective, like our United States Sena- 
tors, being elected each one by the convention of the 
diocese to which he belongs. The bishops, too, are 
generally elected, when in mature and experienced 
and somewhat advanced life, so that, actually, the 
bishop, as a member of the upper House in the Gen- 
eral Convention, will not occupy his seat through 
many sessions more than the three several Congresses 
to which each United States Senator is elected. 
Hence members of the House of Bishops as elected by 
the Diocesan Conventions, and holding their seats for 
a few consecutive sessions, do actually, and almost 
exactly, correspond to the members of the Senate in 
the American Congress. 

Furthermore, there is an analogy, in the mode of 
conducting business, between the legislative bodies of 
the Protestant Episcopal Church and those of the 
United States ; especially in the necessity of a con- 
currence of the two Houses for all legislation, between 
the General Convention and the General Congress. 

The reader may prove the foregoing analogies for 
himself. More might be added, if it seemed neces- 
sary. 

It is to be observed, however, that the ecclesiastical 
institutions of the Protestant Episcopal Church are 
very much more simple than the civil institutions of 



106 THE COMPREHENSIVE CHURCH. 

the United States, — the popular representation being 
more direct, and the popular suffrage universal. This 
assertion will be proved, by noticing two or three 
prominent points of diversity between the two systems. 

Thus, in the Protestant Episcopal Church, there is 
no such body in the Diocesan Conventions as will 
correspond to the Senate in the State Legislatures. 
In the Diocesan Conventions, there is but one body, 
like the House of Representatives of the State Legis- 
latures. In this one body, there is free discussion 
and free action, without any of the restraining influ- 
ences of an upper House. The Diocesan Conventions 
are the simple Representative Conventions of the 
Diocesan Churches. 

Again, in the Protestant Episcopal Church there is 
no officer analogous to the Governor of a state, or the 
President of the United States ; for the bishop of a 
diocese corresponds rather to the chairman of a State 
Legislature, endowed with certain larger and standing 
powers. The Church, both diocesan and general, 
provides its executive as occasion requires; it is its 
own executive ; it does not entrust its executive pow- 
ers, by any system, away from itself. 

Moreover, in the Protestant Episcopal Church there 
is nothing analogous to the Supreme Court of the 
United States ; for each diocese is, in respect of all 
judiciary concerns, independent in itself. 

Not to tarry longer upon the comparison, we pass 
to another comment. 

It will be perceived, if any one will look carefully 
into the system of ecclesiastical government which 



THE COMPREHENSIVE CHURCH. 107 

has been developed, that there is in it a remarkable 
comprehensiveness — that the elements of the three 
great systems, the Episcopal, the Presbyterial, the 
Congregational, are admirably and harmoniously com- 
bined — that these are so combined, that the entire 
strength of each is preserved.* 



* In reading over the last sentence, the writer was reminded of an asser- 
tion very much like it, applied by the Rev. George Waddington to the 
Primitive Church. In turning to the " Church History" of that author, and 
reading the secoud section of his second chapter, entitled " Church Govern- 
ment," the writer was struck with the minute correspondence of the system 
exhibited in this section of our little book, with the system of the Primitive 
Church as there delineated. The passage is thrown into the Appendix, No. 
H, where the reader may mark the resemblance. 

As there are some, who always associate, with the name of an Episcopal 
Church, the idea of an absolute or despotic government of bishops, we take 
this occasion to say, for their benefit, what all Episcopalians understand, 
that there is a wide distinction between the Episcopal office and Episcopal 
government ; and that each may exist, and does exist, without the other. 
Thus, the American Board of Commissioners for Foreign Missions, and the 
Executive Committee of the American Home Missionary Society do each 
exercise over all their missionaries and missionary stations an Episcopal 
(supervisory) government without auy Episcopal office. Thus, in the 
Methodist Episcopal Church, there are both the Episcopal office and an 
almost absolute Episcopal government. Thus, in the Moravian Episcopal 
Church there is an Episcopal office, with almost no Episcopal government. 
And thus in the Protestant Episcopal Church there is the Episcopal office, 
while the government of the Church is an equal and mutually-balanced 
combination of Episcopal, Clerical, and Laical power. 

The office of a bishop, in the estimation of the Protestant Episcopal Church, 
(as may be clearly shown by a collation of its ordinals,) is simply this — to 
ordain ministers for the Church, and to exert a supervisory watchfulness, 
and a constant and laborious moral influence, for the peace and holiness and 
edification of the flock of Christ over which he is appointed a chief pastor ; 
and all this according to law. The government (i. e. control having the 
force of law and compelling obedience by penalties) of a bishop, in the esti- 
mation of the same Church, is granted by the authority of the whole Church, 
and is more or less, as the whole Church defines it. "It is to be remem- 
bered," writes one who has looked deeply into the history and theory of the 
Protestant Episcopal Church, " that there are many rights and functions 
held and exercised by bishops, not necessarily included in a strict interpre- 
tation of their divine commission, but— conferred by the Church. Besides- 



108 THE COMPREHENSIVE CHURCH. 

Thus the Methodist will find in this Church the 
Episcopal and Clerical influence which are fundament- 
al in his system ; the Congregationalist will find the 
absolute and controling Laical influence which are 
fundamental in his system ; and the Presbyterian will 
find that united agency of the Clergy and Laity, which 
he looks for, — not, however, variable and unequal, as 
must continually be the case where the two orders 
always vote in common, without any division, but 
just, uniform, and constitutionally guarded and per- 
petuated. 

We wish our reader to understand the completeness 
and simplicity and the largeness of the system which 
has been unfolded. It may seem a solecism, still 
we assert truly, although paradoxically, that the 
Protestant Episcopal Church is governed absolutely 
by the bishops, yet it is governed absolutely by the 
clergy as a different order, nay, it is governed abso- 
lutely by the laity, as separate from both. Its gov- 
ernment is such, that it associates the common wis- 
dom, while it secures the independent rights, of these 
three orders in the Church. 

With a further remark upon the justice and repub- 
licanism (and these terms are synonymous) of this 

it is a fixed and settled thing in the organization of our Church, that even in 
the exercise of their peculiar and appropriate spiritual functions, the bishops 
are to act within certain limits, and in certain prescribed modes. Hence a 
portion of our constitutional and canon law. The same principle is recog- 
nized in the English Church. It was in the Primitive Church. There is, and 
always has been, a distinction between the regular and canonical, and the 
irregular and vncanonical exercise of the spiritual and divinely- conferred 
authority of the bishops, as well as of presbyters and deacons." — New 
York Review, Oct. 1837, p. 480. 



THE COMPREHENSIVE CHURCH. 109 

system, we will close the section. The laity, as an 
order, and as individuals, are a part of the Church, 
(yet not the whole Church,) and are peculiarly inter- 
ested in all its concerns. It would be unjust and 
anti-republican to exclude them from their full share 
in the administration of all its affairs. So it may be 
said, and with equal truth and force, of the clergy^ 
and of the bishops, both as separate orders and as 
individuals. Now, is there not true justice, and true 
republicanism in that system of ecclesiastical govern" 
ment here exhibited, which allows to every individual 
in the Church a vote in all its affairs ; which secures, 
conclusively and inalienably, to every order in the 
Church, the right and the power of self-protection ; 
and whose laws all, without any exception, are and 
must be the harmonious result of the unconstrained 
suffrages of the whole Church ? Indeed, is not every 
system, which does not rest upon these strong princi- 
ples, essentially opposed to justice and to republic- 
anism 1 

Is not the system of government of the Protestant 
Episcopal Church so firm and so broad, that all the 
Christian people in our land may stand upon it and be 
brethren ? 

section vi . 

ORDINATION AND DUTIES OF MINISTERS. 

Three orders or degrees of ministers—Deacons the lowest— Presbyters next 
— Bishops the highest — rules concerning ordination— Candidate 3 for or- 
ders — testimonials of Standing Committee — preparatory steps of a Dea- 
con — of a Presbyter — of a Bishop— all promise conformity to the doc- 
trine, discipline and worship of the P. E. Church— duties of ministers— 
10 



110 THE COMPREHENSIVE CHURCH. 

explained in the ordinals — as commonly understood— scope and variety 
of clerical influence — the judgment of all denominations here approved. 

The ministry of the Protestant Episcopal Church, 
as has been mentioned, is in three orders or degrees 
— Bishops, Presbyters or Priests, and Deacons.* The 
same orders, and no others, exist in the Protestant 
Episcopal Church in Great Britain. But there, ow- 
ing to the secular arrangements of the Church, and 
its relation to certain property held in various ways, 
there are various offices and titles held by members of 
these three orders. Thus, two of their Bishops are 
called Archbishops, and the rest of their Bishops are 
called Suffragans ; and among their Presbyters there 
are Archdeacons, Deans, Prebendaries, &c. These 
distinctions in the same orders do not exist in the 
United States. In respect to their ecclesiastical rights 
and titles, all Bishops here are equal, all Presbyters 
are equal, and all Deacons are equal. 

I. No person may be ordained a Presbyter until af- 
ter he has been a Deacon, nor a Bishop, until after he 
has passed through both of the inferior degrees. No 
person may be ordained a Deacon under twenty-one 
years of age, nor a Priest under twenty-four, nor a 
Bishop under thirty. f 

Before any one can be ordained at all, he must be 
received as a " Candidate for Orders," that is, he 
must state his wish and intention to become a minis- 
ter to the Bishop of the Diocese in which he resides, 

* Canon 1, of 1832, App. E. Also preface to the Ordinal, Common 
Prayer Book. 

t Canon 8, of 1832, App. E. 



THE COMPREHENSIVE CHURCH. Ill 

and be registered by the Bishop upon the list of ap- 
proved candidates. To be thus registered, he must 
present to the Bishop certain testimonials of charac- 
ter and fitness, and also a recommendation, from the 
Standing Committee of the Diocese.* 

After this, when a candidate has finished his pri- 
mary studies, and applies for ordination, first as a Dea- 
con, and then as a Presbyter, he must pass through 
certain literary examinations. f He must also present 
from the Standing Committee certain other testimo- 
nials to his moral and religious character and fitness 
for the ministry, before he can be ordained. J 

Candidates for Orders and Deacons are both sub- 
ject to the particular care and direction of the Bish- 
op.§ 

Before a person can be ordained a Bishop, he must 
exhibit, to the other Bishops, testimonials of his prop- 
er character, and of his election. These testimoni- 
als must be signed by the members of the Conven- 
tion which elects him, and also by the clerical and 
lay Deputies in the General Convention. Or, if the 
election occur more than a year previous to the meet- 
ing of the General Convention, they must be signed 
by the members of the Convention which elects him 
and approved by the Standing Committees of the ma- 
jor number of the Dioceses in connexion with the 

* For a fuller detail of these requisites, see Canons 4 and 7, of 1838, 
App. G. 

t Canon 14, of 1332, and Canon 5, of 1838, App. E. and G. 
t Canons 15 and 18, of 1832, and Canon 7, of 1838, App. E. and G. 
§ Canon 4, of 1838, concluding sections, and Canons 10 and 17, of 1832, 
App. G. and E. 



112 THE COMPREHENSIVE CHURCH. 

General Convention. In both cases, the majority of 
the Bishops must approve the testimonials, and con- 
sent to his consecration, before he can be ordained a 
Bishop.* 

No person may be ordained a Deacon, Presbyter, 
or Bishop, until he has, in a book kept by the Bishop 
who ordains him, subscribed the following declara- 
tion : " I do believe the Holy Scriptures of the Old 
and New Testament to be the word of God, and to 
contain all things necessary to salvation ; and I do 
solemnly engage to conform to the doctrines and wor- 
ship of the Protestant Episcopal Church in the Uni- 
ted States."t 

Every person ordained a Bishop, publicly before 
the Church at the time of his ordination, repeats and 
assumes the following promise to the same effect : 
" In the name of God, Amen. I, N, chosen Bishop 
of the Protestant Episcopal Church in iV, do promise 
conformity and obedience to the doctrine, discipline, 
and worship of the Protestant Episcopal Church in 
the United States of America. So help me God, 
through Jesus Christ."^: 

II. The duties of the three orders are defined in the 
questions and answers and exhortations in the three 
ordination services respectively. They may be seen 
at length in the Common Prayer Book. 

They are, substantially, to fulfil the various duties 
of the Gospel ministry, as these are commonly under- 

* Canons 3 and 5, of 1832, App. E. 

t Constit. of P. E. Church, Art. 7. App. C 

J See Ordinal, Common Frayer Book. 



THE COMPREHENSIVE CHURCH. 113 

stood ; and to conform to the laws of the Church, as 
they exist from time to time. 

The peculiar duties of the Bishop, as may be seen 
in the Ordinal referred to, are— -to ordain ministers, 
in obedience to the laws of the Church ; to see that 
the lawful discipline of the Church is duly adminis- 
tered ; and to exercise all possible moral influence 
for the glory of God and the unity and edification of 
the Church. 

If the reader will examine carefully the several or- 
dination services, in the Common Prayer Book, and 
also the several Canons quoted in the Appendices E, 
F, G, which relate, in divers particulars, to the min- 
istry, he l j will perceivejthat there is in the Protestant 
Episcopal Church a very remarkable scope and varie- 
ty of clerical influence and effort provided for. 

It is true, that these have never yet been but par- 
tially developed or improved, because the hitherto 
straitened circumstances of the Church have not war- 
ranted nor indeed called for any new applications of 
clerical influence. But it is still true, that almost all 
the peculiar varieties and modes of clerical influence 
and effort now in operation amongst the several denom- 
inations in our country are actually provided for, and 
in many cases employed, in the Protestant Episcopal 
Church. 

Thus the itinerant or unsettled missionary clergy 
of the Protestant Episcopal Church are identical 
nearly with the itinerant clergy of the Methodist 
Church. Thus the Missionary Bishops of the Prot- 
estant Episcopal Church correspond, in many respects, 
10* 



114 THE COMPREHENSIVE CHURCH. 

to the Superintendents of the Methodist Church. 
The Diocesan Bishops of the Protestant Episcopal 
Church, with less powers and in a definite district, ful- 
fil the same Episcopal or supervisory care of the 
Churches, which the Bishops of the Methodist Church 
fulfil. The State or County missionaries of the Prot- 
estant Episcopal Church, indeed, the Bishops them- 
selves, are correspondent to the Evangelists of the 
Presbyterian and Congregational Churches. The 
parochial or settled clergy of the Protestant Episco- 
pal Church correspond to the same class in all other 
Churches. Then, in the office of Deacon in the 
Protestant Episcopal Church there is a provision 
(which has never yet been fully improved) for an or- 
der corresponding to the local clergy of the Metho- 
dist Church; and, also, for an order intermediate be- 
tween the local clergy of the Methodist Church and 
the Deacons of the Presbyterian and Congregational 
Churches — a less educated and local, yet an ordained, 
ministry, assistant to the regularly settled parochial 
clergy. 

There are sundry other modifications of clerical 
influence, provided for by the system of the Protest- 
ant Episcopal Church. Not to be tedious, we assert 
(what may be proved and what the reader may prove 
for himself) that there is hardly a single mode or 
form of the ministry existing in the many bodies of 
professing Christians amongst us, which either is not 
actually, or may not be easily, evolved out of the ex- 
isting system of the Protestant Episcopal Church. 

In the arrangements of this Church on the subject 
of the clergy, or rather of ministerial agencies, there 



THE COMPREHENSIVE CHURCH. 115 

is a scheme of unity provided, and respectfully and 
affectionately offered to the several denominations of 
Christians in our country. 

SECTION VII. 

RIGHTS OF THE BISHOPS AND CLERGY. 

Each order has a separate right in legislation — a right to fulfil its duty with- 
out restraint — ordinary rights — those of ths clergy well understood — those 
of the Bishops misunderstood — proper to explain— their rights all denned 
by the laws of the Church— no arbitrary official power of Bishops — they 
cannot be oppressive — for several reasons — from the organization of the 
Church — they are subjects of discipline — under public opinion— depend on 
the clergy and laity — are elected by the Diocesan Conventions— subject to 
their control — the Bishops are good and trust-worthy men — elected for this 
reason — we appeal to their character — are thankful for them — the system 
of the P. E. Church a medium between extremes— invites to unity. 

Each of these orders has a separate and an equal 
right, as has been illustrated, with the laity, in the 
legislation of the Church. 

Each of these orders has the right to fulfil its ca- 
nonical and lawful duties, as has been represented, 
without restraint. 

In all matters not connected with their peculiar 
ministerial duties and official character, they have the 
various rights of laymen. 

The rights of the clergy are generally well enough 
understood. But it will be well to consider more mi- 
nutely the rights of the Bishops, as on this subject 
there is a great deal of misapprehension. 

If any one will take the trouble to look over the 
Constitution and Canons of the General Conventions, 
and the ordinals of the Church, and observe also the 
actual relation of our Bishops to the Diocesan Con- 



116 THE COMPREHENSIVE CHURCH, 

ventions, he will be ready at once to enquire, in al* 
most the very words of St. Jerome to Evagrius of 
Evangelus : " What does the Bishop do, ordinatione 
excepta, ordination excepted, which the Presbyter may 
not do •?" 

The Bishop has canonically a general right of su- 
pervision over the spiritual and other interests of his 
Diocese ; and he has, moreover, a position of extra* 
ordinary moral influence.* But he has not a single 
right beyond, or above, or aside from the laws of the 
Church — which laws, as the Church has made them, 
so it may change whensoever and howsoever it may 
please. 

It is evident, from what has been shewn, that the 
Bishops of the Protestant Episcopal Church have not 
now any too much power, nor indeed any power which 
ought to be restrained, or which may not be lawfully 
restrained. 

But as many minds are very apprehensive that the 
Bishops of this Church do have, or at least may have, 
an undue and arbitrary and oppressive power, we 
will state a few reasons to shew that such an appre- 
hension is altogether unwarrantable. 

1. The organization of the Church, both general 
and diocesan, as it has been developed, is such that 
both the clergy and the laity have the most unrestrict- 
ed means of self-protection. 

* The writer can not soon forget the impression made on his mind, when 
once he heard one of the Bishops of the Protestant Episcopal Church, in re- 
ferring to the fact above alluded to, apply with the deepest emotion to him- 
self that solemn and affecting maxim of our Lord : " To whom much is giv- 
en, from him shall much be required." 



THE COMPREHENSIVE CHURCH. 117 

2. The Bishops are as much the subjects of eccle- 
siastical discipline, as the clergy or the laity ; and the 
least assumption, on the part of any one of them, of 
unlawful or uncanonical power, being a violation of 
his " promise of conformity to the doctrine and dis- 
cipline (i. e. laws) and worship of the Protestant Epis- 
copal Church in the United States," would make him 
liable to presentment and trial. Furthermore, he 
would be so liable in his own Diocese, the very place 
where such assumption would be first felt and resisted. 

3. The Bishops, be their own dispositions ever so 
severe, are, equally with all others, under the influ- 
ence and the control of public opinion — that highest 
of all tribunals in our republican country. Their 
self-love and self-respect, if nothing more, would pre- 
vent Episcopal usurpations, even if they were not, as 
they are, from other causes impossible. 

4. The Bishops depend, ordinarily, for their sup- 
port even, and for all their prerogatives, upon the free 
action of the clergy and laity. They know very w T ell, 
that any attempt or effort to increase their preroga- 
tives would be the very last way to accomplish such 
an object. 

5. The Bishops are always elected (according to 
the laws of the Protestant Episcopal Church) by the 
Diocesan Conventions. The clergy and laity would 
not surely elect over themselves either monsters or 
tyrants. In this fact is the fullest security. If it 
should so happen, that any Bishop, elected and con- 
secrated to a Diocese, should be disposed to be arbi- 
trary (yet by no overt breach of the law subjecting 



118 THE COMPREHENSIVE CHURCH. 

him to discipline), one would think, that his Diocese 
would learn some carefulness and prudence for the 
election of his successor. Bat the supposition is im- 
probable ; for such a Bishop would find his hands 
tied continually, and his influence would be destroyed, 
and he would be compelled to one of the two alterna- 
tives — reformation or resignation. Or, in any event, 
the Church could soon make laws which should reach 
and control him. 

6. Apart from these various considerations, in all 
of which it has been implied that the Bishops may be 
disposed to usurpation, there is another security which 
renders all these considerations actually unnecessary, 
and it is — the character of the Bishops. Who are 
the Bishops? They are men from the ranks, elected 
by the free suffrages of their brethren both clerical 
and lay — elected because of their worth, their fitness 
for the office — tried men, who would suffer the loss of 
all things rather than take one privilege unrighteously 
— faithful men, who have, in the laborious duties of 
the inferior ministry, proved themselves " worthy of a 
good degree" — men, who have the confidence and af- 
fection of their brethren, whom their brethren gladly 
exalt to be the first because they are the best in the 
Church — men who will "be to the flock of Christ, 
shepherds, not wolves, who will feed them, and devour 
them not, who will hold up the weak, heal the sick, 
bind up the broken, bring again the outcast, seek the 
lost, who will be so merciful, that they be not too re- 
miss, so minister discipline that they forget not mercy, 
that when the Chief Shepherd shall appear, they may 



THE COMPREHENSIVE CHURCH. 119 

receive the never-fading crown of glory, through Je- 
sus Christ our Lord."* 

We are willing to appeal to the character of the 
living Bishops of the Protestant Episcopal Church, 
as well as the departed, as to one — most powerful — 
testimony to the well-working of our ecclesiastical 
institutions. Let the reader look through the list of 
the House of Bishops, from the meek and venerable 
senior, who, like " Paul the aged/' even now fulfils 
laboriously and patiently his "care of all the Church- 
es,'' down to its junior member, who, like Timothy 
of Ephesus, was devoted to the work of the Lord 
Christ " from a child ;" and then let him say, if there 
are in the country twenty other men, whom, in re- 
spect of the various qualifications for the Episcopal 
office, he would desire to see in their places. We 
love our Bishops ; we thank God for such overseers ; 
we thank Him, that, whatever may be the imperfec- 
tions of our clergy or of our laity, we may point to 
them and say : " The angels of the Churches." 

In conclusion, we ask, Is there any thing in the 
fact of having Bishops or overseers, such as those in 
the Protestant Episcopal Church, whose powers are 
all exercised in " conformity and obedience to the 
doctrine, discipline, and worship" appointed by the 
Church, and who are directly responsible to the 
Church for all their conduct, and who, likewise, from 
the very circumstances of their appointment to office, 
must be good and faithful men, is there any thing, we 
repeat, to deter Christians from an union with this 

* Service for the Consecration of Bishops, Common Prayer Book. 



120 THE COMPREHENSIVE CHURCH. 

Church ? Indeed, is there not, in all those arrange- 
ments which refer to the Bishops and clergy, much 
to recommend the Protestant Episcopal Church as 
the " happy medium" between all extremes, and the 
best system for promoting the desirable result of 
Christian and ecclesiastical unity ? 

SECTION VIII. 

ADMISSION TO THE SACRAMENTS. 

Principles of Church membership important— two sacraments — admission 
to Baptism — requisites — Belief in the Scriptures — and earnest self-conse- 
cration to the service of Christ — no requisites beyond the spiritual char- 
acter of a Christian— admission to the Lord's Supper— through Confirma- 
tion which is the resumption of the Baptismal obligation— Sacraments 
open to all true disciples of Christ— free as the Saviour's blood — the Church 
has no right to restrict them from any who love their Lord — the clergy 
bound to administer them — liable to punishment if arbitrary— no substitu- 
tion of human traditions in place of the Divine commandments — the sac- 
raments of the Protestant Episcopal Church open to all Christians in our 
land. 

The title of this Section is a phrase synonymous 
with the more common phrases : Admission to the 
Church, or to the privileges of the Church, or of 
Church membership. Any person, having free access 
to the sacraments is in that fact shewn to be in full 
communion with his brethren. And the chief sub- 
jects of watchfulness are the sacraments ; and disci- 
pline consists generally in the limitation or forbiddal 
of sacramental privileges. It is, therefore, an impor- 
tant characteristic of any Church — the mode or rules 
of admission to the sacraments. 

The sacraments of the Protestant Episcopal Church, 
in the language of its catechism, are "two only, as 



THR COMPREHENSIVE CHURCH. 121 

generally necessary to salvation, that is to say, Bap- 
tism and the Supper of the Lord. 55 

1. Baptism. The rule for admission to baptism is 
in the rubric prefatory to the Office for its ministra- 
tion : " When any such persons as are of riper years 
are to be baptized, timely notice shall be given to the 
minister ; so that due care may be taken for their exam- 
ination, whether they be sufficiently instructed in the 
principles of the Christian Religion ; and that they 
may be exhorted to prepare themselves, with prayers 
and fasting, for the receiving of this Holy Sacrament." 
The only public confession required is in the fol- 
lowing extract from the same service : 

V The Minister shall then demand of the Persons to be baptized as follows; 
the Questions being considered as addressed to them severally, and the 
Answers to be made accordingly. 

Question. Dost thou renounce the devil and all his works, 
the vain pomp and glory of the world, with all covetous desires 
of the same, and the sinful desires of the flesh ; so that thou wilt 
not follow, nor be led by them 1 

Ans. I renounce them all ; and, by God's help, will endeavour 
not to follow, nor be led by them. 

Quest. Dost thou believe all the Articles of the Christian 
Faith, as contained in the Apostles' Creed 1* 

Ans. I do. 

Quest. Wilt thou be baptized in this Faith 1 

Ans. That is my desire. 

Quest. Wilt thou then obediently keep God's holy will and 
commandments; and walk in the same all the days of thy life'? 

Ans. I will, by God's help." 

*This Creed, a concise and beautiful summary of Christian doctrine, is as 
follows : 
" I Believe in God the Father Almighty, Maker of heaven and earth : 
And in Jesus Christ his only Son our Lord ; Who was conceived by the 
Holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was 
crucified, dead, and buried ; He descended into hell, (or He went into the 
11 



122 THE COMPREHENSIVE CHURCH. 

It will be perceived, that nothing is required for 
this holy ordinance of entrance into Christs's visible 
Church, more than a solemn confession of Christ ; 
and self-dedication to His service ; and renunciation 
of the sins of the world, the flesh, and the devil ; and 
a declaration of belief in the great historical facts and 
uncontroverted practical doctrines of Christianity. 
There is no profession of any Philosophy of Reli- 
gion, or of any thing not clearly revealed and declar- 
ed in the Scripture ; no requisition of any thing not 
indispensably necessary to the spiritual character of a 
true disciple of the Lord Jesus Christ. 

2. The Supper of the Lord. The rule for ad- 
mission to the Supper of the Lord is in the Rubric 
at the end of the Order of Confirmation : " There 
shall none be admitted to the Holy Communion, until 
such time as he be confirmed, or be ready and desi- 
rous to be confirmed." 

Confirmation is administered by the Bishop to such 
persons as being prepared for the Holy Communion 
are recommended to him by the parish minister for 
the ordinance : " The minister of every parish shall 
either bring, or send in writing, with his hand sub- 
scribed thereunto, the names of all such persons with- 
in his parish, as he shall think fit to be presented to 
the Bishop to be confirmed."* 

place of departed spirits ;) The third day he rose from the dead ; He ascend- 
ed into heaven, and sitteth on the right hand of God the Father Almighty ; 
From thence he shall come to judge the quick and the dead. 

I believe in the Holy Ghost ; The holy Catholic Church ; The Commun- 
ion of Saints ; The forgiveness of sins ; The resurrection of the body, And 
the life everlasting. Jlmen." 

* Rubric at the end of the Catechism. 



THE COMPREHENSIVE CHURCH. ] 23 

The public confession, then, made in Confirmation 
is all that is required for the Supper of the Lord. It 
is in the following : 

M Then shall the Bishop say (to the persons to be 
confirmed), 'Do ye here, in the presence of God, 
and of this congregation, renew the solemn promise 
and vow that ye made, or that was made in your name, 
at your baptism ; ratifying and confirming the same ; 
and acknowledging yourselves bound to believe and 
do all those things which ye then undertook, or your 
sponsors then undertook for you V 

And every one shall audibly answer, 
I do." 

It will be perceived, that the only confession requi- 
red is the ratification or renewal of the baptismal vow 
and faith. 

The same remarks made on that baptismal confes- 
sion are equally applicable here. 

The Sacraments in the Protestant Episcopal 
Church, we have shewn, are open to all who receive 
the truth of the Scriptures, and who have devoted 
themselves to the discipleship of the Son of God. 
Whatsoever may be his peculiarity of opinion on a 
thousand topics of biblical interpretation or of system- 
atic and philosophical theology, whatsoever may be his 
natural infirmity of mind or the prejudices of his ed- 
ucation, Whether he be Calvinist or Arminian, of the 
old school or of the new school, or none of these, 
if he be a true disciple of the blessed Redeemer, the 
man is welcome to the sacraments of his Master. 

There is a stronger view of this fact. Such a man, 



124 THE COMPREHENSIVE CHURCH. 

as this referred to, may come and demand admission 
to the sacraments, and there is no power in the Church 
to refuse him ; he may demand the sacraments, and 
he may prosecute the clergyman, who shall contuma- 
ciously and arbitrarily refuse them to him, even to 
ecclesiastical censure and degradation.* 

We ask the reader to look again at the requisites 
for admission to the sacraments, and we tell him, that, 
if he can return the answers there given to the ques- 
tions there propounded, he will be welcome to all the 
privileges of Church-membership, nay, he has a right 
lawfully to demand that he be received to an equality 
in all things with his brethren, in the Protestant Epis- 
copal Church. - )" 

It is in our heart to enlarge much upon the sub- 
ject of this Section, and to defend more elaborately 
these regulations of the Protestant Episcopal Church ; 
but we must leave them to the decision of the reader 
upon his own investigation of their merits. 

The theory of the Protestant Episcopal Church is, 
that the sacraments of our Lord are as free to all his 
true disciples, as are the benefits of his precious blood. 
And sin is upon the man, or the Church, that dares 
to put any bar between the sacraments and the true 
disciple of our Lord. But, alas! how often in our 
Protestant land, do they " teach for doctrines the 

*See the Section (No. 11.; on Discipline. 

t To be a minister, be it remembered, however, more is required, viz. 
" Conformity to the doctrines, discipline, and worship of the Protestant 
Episcopal Church in the United States," as these are at any time canonically 
defined by the authority of the whole Church. This has been explained in 
Section 6, on the Ordination and Duties of Ministers, and will be farther 
explained in the next Section, (9) on Creeds. 



THE COMPREHENSIVE CHURCH. 125 

commandments of men," and substitute mere human 
traditions in place of the commandments of God! 
We hold, that the Church may not reject any whom 
Christ has admitted to his love, and whom Christ will 
not reject at the last. If the Church of Rome has 
erred in withholding the cup from the laity, what shall 
we say of those Protestant Churches, which persever- 
ingly withhold both the bread and the wine from all, 
even true disciples of Christ, who cannot conscien- 
tiously believe, or profess to believe, in certain pecul- 
iar and unimportant dogmas? When Christ our 
Lord has declared : u He that believeth and is bap- 
tized shall be saved," and when he has commanded 
all those who love him : " do this, as oft as ye eat this 
bread and drink of this cup, in remembrance of me," 
what right has the Church (the company of his dis- 
ciples bound to obey Him and to fulfil His will in all 
things) to superadd to his commands the condition of 
its frail and unwise humanity. At this moment there 
are thousands of Churches professedly Protestant in 
our land, contending with each other, each systemati- 
cally debarring forever from Christ's sacraments, in 
the keeping of itself (the " one body"), the thousands 
and tens of thousands of Christ's beloved disciples, 
who do not conscientiously believe, or declare a be- 
lief, in certain tenets or practices — a belief in which 
is, upon their own acknowledgment, in no wise neces- 
sary to either the formation or the proof of the Chris- 
tian character, a spiritual discipleship of Christ. To 
take a single illustration, there is a Christian Church 
in the United States, numbering about seven hundred 
n* 



126 THE COMPREHENSIVE CHURCH. 

thousand members, the Methodist Episcopal Church ; 
and it is a distinctively Arminian Church. Now its 
members are,] upon the | acknowledgment of all, in 
great numbers, most devotedly pious and exemplary 
followers of Christ Yet not one of these seven hun- 
dred thousand Christiansjcould beVeceived into regu- 
lar standing, as a member, of a large proportion of the 
Churches, professedly Calvinistic, among the Presby- 
terians, Congregationalists, Baptists, &c, of our 
country. So far as the theory or system of these last 
named Churches is concerned, every one of these 
seven hundred thousand Christians would be compel- 
led to live and to die without the sacraments of their 
Lord ; not because they do not love Christ, not be- 
cause they do not wish his sacraments, not because 
they do not fulfil all His commandments, but simply 
because they cannot believe in a certain way, upon 
certain topics, purely intellectual and not connected 
with Christian spirituality, simply because they cannot 
comply with certain instructions or devices of men* 
And for aught we know to the contrary, there may be 
some Arminian Churches in our country as particular 
in the exclusion of Calvinists from the sacraments of 
their Lord. We speak not of Church doctrines but 
Church systems. Accordingly we say, that if Roman- 
ism be the name of a system, which sets up unlawful 
terms of admission to the sacraments, which superadds, 
to Christ's commands, merely human traditions, and 
which therefore oppresses and tyrannizes over Christ's 
true disciples,^and which therein disobeys and dishon- 
ors Christ, then there is such a thing in our country 
as Protestant Romanism and] that on a large scale. 



THE COMPREHENSIVE CHURCH. 127 

And it is necessary that the cry of the great Refor- 
mers be continued even in our day and country : 
" come out and be separate,'' until the Reformation 
of Christ's Church be complete, and her primitive pu- 
rity be restored, and her members all i( stand fast in the 
liberty wherewith Christ hath made them free. 53 

We love our Christian brethren of all denomina- 
tions — all who love our Lord Jesus Christ in sinceri- 
ty. But we cannot, and ought not to speak other- 
wise than solemnly and strongly of errors, especially 
when they are so widely prevalent, and when the very 
perfectness of Christ's Church, and the Christian lib- 
erty of his disciples are so imminently endangered, so 
systematically violated. 

There is one Church which may hold all these dis- 
sentients—one, in which they shall all be welcome to 
the sacraments of their common Lord, and in which, 
while they shall be " all one in Christ Jesus," they 
shall be at liberty to differ as widely as they may 
please on the many topics which now divide them, the 
determination of which is not essential to holiness or 
to salvation. Being thus united they will have less to 
separate them even on these points, and may hope for 
an honest and an earlier agreement in their intellectu- 
al theories. 

SECTION IX. 



Enumeration of theereeds of the P. E. Church-^m what respects the creeds 
are obligatory upon the members of the Church — the laity — the clergy—*- 
the Apostles' creed only to be believed and confessed, ex animo— the creeds 
may be changed by the majority of the whole Church in the General Cor- 



128 THE COMPREHENSIVE CHURCH, 

ventioft — the benefit of the creeds— why the Church requires any creed—- 
no other, more minute and explicit, than the Apostles' creed, ought to* be 
required for admission to the sacraments — the system of the P. E. Church 
in regard to her creeds favorable to the discovery and the security of Chris- 
tian truth— the P. E. Church fitted for the union of alJ Christians who 
love their Lord supremely, and each other affectionately and forbearingly. 

I. What are the creeds of the P, E. Church ? 
These are contained in the Holy Scriptures ;* the 

two books of Homilies ; the thirty-nine Articles of re- 
ligion ; the Apostles' creed ; the Nicene creed ; and in 
the language of the various formularies of the Church. 

II. In what respects are the creeds obligatory upon 
the members of the Protestant Episcopal Church ? 

The Apostles' creed is required to be believed and 
confessed ex animo by every person clerical and lay, in 
communion with this Church through the sacraments. 
This is the only creed which is required to be so be- 
lieved and confessed by any member of this Church. 
The reasons of the requisition were alluded to In the 
last section. 

In the case of the clergy there is a further obliga- 
tion. None of the clergy, indeed, are obliged to con- 
fess their belief in any other than the Apostles' creed. 
But every Deacon, and Priest, and Bishop is obliged, 
prior to his ordination, to " engage and promise confor- 

* So do all Churches claim, none more decidedly than the P. E. Church ; 
as in the 6th article : u Holy Scripture containeth all things necessary to sal- 
vation ; so that whatever is not read therein, nor may be proved thereby, is 
not to be required of any man, that it should be believed as an article of the 
faith, or be thought requisite or necessary to salvation." So, too, in the 
question put to every Presbyter and Bishop at his ordination : " are you per- 
suaded that the Holy Scriptures contain all doctrine required as necessary for 
eternal salvation through faith in Jesus Christ 1 and are you determined out 
of the said scriptures to instruct the people committed to your charge, and to 
teach or maintain nothing, as necessary to eternal salvation, but that which 
you shall be persuaded, may be concluded and proved by the scriptures V* 



THE COMPREHENSIVE CHURCH. 129 

aiitj to the doctrines (and discipline, in the case of the 
Bishop,) and worship of the Protestant Episcopal 
Church in the United States."* 

The object accomplished by this engagement of 
conformity is the harmony, and in general terms, the 
internal unity, of the Church. 

III. May the creeds be changed ? 

The creeds are all subject to the revisal and decis- 
ions of the General Convention ; and may at any time 
be changed, or abrogated, whensoever the majority of 
the whole Church represented in that body shall so 
order, f 

IV. We will now briefly reply to two or three en- 
quiries which may be proposed hj different classes of 
readers. 

1. Since the members of the Protestant Episcopal 
Church are expected or rather required to believe 
heartily, and confess publicly only one of them, and 
that the mGst concise and the most general and scrip- 
tural in its terms, what is the benefit of these creeds ! 

We reply : These creeds, as they exist from time 
to time, are the religious opinions of the actual pres- 
ent majority of the whole Church. On all matters 
contained in them, therefore, the members of the 
Church learn to be kind and tolerant towards each 
other. 

Furthermore and chiefly, these creeds serve as stand- 
ards of religious faith and duty, and are powerful 
agents to instruct the ignorant, to confirm the wa- 

* See Section 6, on the a Ordination and Duties of Ministers.'* 
t Constitution of the P. E. Church, article 8 3 Appendix C. 



ISO THE CaMPREHENSITE CHURCIF, 

tering, to restrain the rash, and to guide the enquii- 
ring. 

2. Since only the Apostles' Creed is rriade the test 
of religious (intellectual) opinion, for admission to 
the sacraments, why does the Church require any creed 
for this purpose ? 

We reply : Because the confession of religious faith 
on these occasions is thought to be scriptural, arid has 
been practised by the universal Church in all ages ; 
and the form on these occasions in the apostolical and 
primitive Church was substantially the same with that 
contained in the Apostles' Creed. We contend, more- 
over, that there is nothing oppressive in requiring the 
confession of this creed ; for whosoever does not be- 
lieve in its simple and scriptural clauses, is an infidel 
and no Christian in his belief, and, of course, wishes 
for no Church and no sacraments. 

As to the abstract propriety of creeds, as standards 
of faith (not as requisites for the sacraments), in a 
Church, we contend, that there always must and will 
be such, from the very nature of things. Even in 
those cases, where it is supposed that no creeds exist, 
the prayers and sermons of the minister or preacher, 
the Psalms and the Hymns in use, &c, are the expo- 
nents and representatives of the religious opinions, 
that is, they are the creeds, of the congregation which 
adopts and approves them as its own. 

3. Since none other than the Apostles' Creed is ob- 
ligatory (that is, under the penalty of a refusal of the 
sacraments except it be confessed) upon the members 
of the Church; and since all persons, who believe 



THE COMPREHENSIVE CHURCH. 131 

the scriptures and are not infidels, will acknowledge 
this creed, whatever may be their differences in inter- 
preting and explaining the scriptures, — is there not, 
therefore danger to the doctrines of the Church from 
such liberality ? and ought not another and more mi- 
nute and explicit creed to be substituted? 

We reply : The Church has no right to require any 
further intellectual qualifications for the sacraments, 
than a belief in the plain and indisputable facts and 
doctrines of the scripture, such as is expressed, sub- 
stantially, in the Apostles' Creed. When it goes be- 
yond this, it sets up human reasonings, the doctrines 
of men, as the terms upon which men are to receive 
the privileges of Christ's Church — an usurpation 
which cannot be justified. It is not for the Church, 
in the execution of its trust, to say what is danger on 
the one hand, or what is expediency on the other. 
It is simply to administer the ordinances of Christ up- 
on his own terms, and as He himself would to all his 
true disciples, and leave the protection of its doctrines 
to the gracious and mighty providence of its great 
Head. 

We grant, that the doctrines of the Church, as they 
exist from time to time, are liable to be changed or 
modified ; but, we contend, there is no danger to 
Christian truth, under the regulations objected to. 
The object of the Church is not to perpetuate the 
thousand peculiar interpretations of scripture and the 
many other opinions, which happen at any time to be 
generally maintained. Its object is to perpetuate the 
scriptures, and to develope and extend Christian truth. 



132 THE COMPREHENSIVE CHURCH, 

It is secured completely against any hasty or immature 
change of its standards ; while, at the same time, it 
keeps itself ready and willing to allow any change in 
them,, whensoever the cautious judgment and mature 
deliberation of the whole Church has prepared it for 
such change, and the lawful decision of the true ma- 
jority demands it* 

Under the existing regulations of the Protestant 
Episcopal Church, there is room for the most free en- 
joyment of honest private opinion, and liberty for the 
most unreserved discussion ;. there are no penalties 
nor restraints upon opinion or discussion* And when- 
soever any opinion,, at variance with any other at pres- 
ent embodied in its standards, shall become the opin- 
ion of the majority of the whole Church, it may then,, 
in a quiet and regular way, be acknowledged, and the 
public standards and teachings of the Church be made 
to conform to iL In the mean time, it must be thor- 
oughly tested, and truth will be promoted by the discus- 
sion, If the opinion be not so manifestly truth, as to 
commend itself, in the discussion, to the majority of 
the whole Church, it certainly is not worthy of being 
publicly or formally acknowledged. If, on the other 
hand* it be so manifestly truth, there surely ought not 
to be any hindrance to its public and formal acknowl- 
edgment* 

Let the minority, then, whilst they have unrestrain- 
ed access to all the privileges of the Church of Christ, 
and ivhilst there is no bar to the utmost freedom of 
discussion, and none, therefore, to the eventual tri- 
umph of truth (and the opinions of any hypothetical 



THE COMPREHENSIVE CHURCH. 133 

minority are supposed by them to be truth), be wisely 
satisfied, if the opinions of the majority are express- 
ed in the standards of the Church. Let them labor 
on for truth. If they have it with them, they will ul- 
timately and certainly carry the whole Church by the 
truth. Let them labor in faith ; for their efforts, as 
brethren, and within the Church, will be vastly more 
effective than their efforts as opponents or adversaries 
without it. 

It appears to us, that a Church, having such regu- 
lations as these of the Protestant Episcopal Church, 
is constituted, better than all others, for the elucida- 
tion, the extension, and the perpetuity of Christian 
truth ; and therefore, for the union of all those who 
love our Lord with supreme devotion, and who love 
each other with brotherly kindness and affectionate 
forbearance. 

SECTION X. 

DOCTRINE. 

The doctrine of the Frotestant Episcopal Church scriptural and practical- 
enumeration of some prominent doctrines— reference to standards— the 
position of the Protestant Episcopal Church in relation to doctrines con- 
nected with the philosophy of religion— the thirty-nine articles— especially 
the seventeenth article— controversies concerning them— formerly— now 
ceased— benefit of the controversy— history of the articles— their sense in 
the English Church— to be literally and liberally interpreted— quotations 
from Bishop Burnet and Bishop White— both Calvinists and Arminians 
always in the English Church— subscriptions of the clergy— history of 
the articles of the Protestant Episcopal Church in the United States — es- 
tablished in 1801 — are articles of peace — both Calvinists and Arminians in 
the Protestant Episcopal Church — members of this Church free to be 
either, and to discuss their opinions— both clergy and laity — but the pulpit 
is protected from both — the clergy to preach only scripture — these, if they 
please, as scripture — but not as a system— neither Calvinism nor Armini- 
anism, as such, may be advocated or be condemned in the pulpit— only the 
12 



134 THE COMPREHENSIVE eflURCH, 

word of God to be preached — proved— the Protestant Episcopal Churefe 
well arranged to unite all Christians of all opposing views on these 
subjects. 

The doctrine of the Protestant Episcopal Churchy 
as taught in its various formularies and standards, is* 
strictly scriptural and practical, rather than philosoph- 
ical and abstract ; and this is generally, we believe, 
as it ought to be universally, the doctrine taught by 
its living ministry from the pulpit. 

That man is by nature very far gone from original 
righteousness, and utterly unable to do any thing 
good of himself; that the Lord Jesus Christ made, 
by his own oblation of himself once offered, a full, 
perfect, and sufficient sacrifice, oblation, and satisfac- 
tion for the sins of the whole world ; that no man can 
be saved, except he be a disciple of Christ, and be 
converted by the Spirit of God ; that the Holy Ghost 
is always reproving the unconverted, and sanctifying* 
the watchful and prayerful believer ; that whosoever 
will, may (the Holy Spirit being ever ready to help) 
come to Christ and be saved ; and that all, who do 
not repent of sin, and believe (practically and spiritu- 
ally as well as intellectually) in the Son of God, are 
exposed to everlasting damnation, and can never see 
God if they die without repentance and without faith, 
are cardinal and prominent doctrines, and are contin- 
ually repeated in all its Confessions of Faith and 
Standards of instruction, exhortation and prayer. 

The doctrines of the Protestant Episcopal Church 
adjunct to those here mentioned, and on many other 
points, which we have no space to notice or to defend, 



THE COMPREHENSIVE CHURCH. 135 

may be seen by the reader who will examine its pub- 
lished standards. 

Our chief design in this Section is to define the po- 
sition of the Protestant Episcopal Church, as respects 
those doctrines which are especially connected with 
the philosophy of religion, and are known by the 
aiames of Calvinism and Arminianisiru These two 
general names cover, in popular language, several 
varieties of opinion. 

It has been debated very much formerly, and chief- 
ly in the Church of England, by the Calvinists, that 
certain of the thirty-nine Articles of Religion are fa- 
vorable to their views; and by the Arminians, that 
other of the Articles and portions of the public for- 
mularies are favorable to their opinions. That con- 
troversy w r as the occasion of a very thorough histori- 
cal research into the opinions of the first English Re- 
formers, and ftheir connexion with the Continental di- 
vines. It was also the occasion of a very careful 
^comparison of the respective dates or periods, when 
the English Articles and Formularies were first arrang- 
ed, and when the Calvinlstic and Arminian systems 
■were first generally agitated. The controversy has of 
I ate years almost entirely ceased; and it is now very 
generally conceded, that the Articles of the English 
Ohurch (with which, in fact, the controversy is main- 
ly concerned) were framed, not with a reference to the 
systems known afterwards distinctively as Calvinism 
and Arminianism, but with a reference to previous 
systems maintained in the Churches of the East and 
of the West prior to, and at the date of, the Reforma- 



136 THE COMPREHENSIVE CHURCH. 

tion. Their object was primarily to elucidate the an- 
cient doctrines of the Christian Church, and to expose 
many errors of the Church of Rome ; and not to de- 
cide upon questions which had hardly begun to be 
controverted by the Continental Protestants. 

Not to enter upon a discussion of the sense of the 
Articles, we wish to state, that there always have 
been, in the Church of England, both Calvinists and 
Arminians, of every grade, in full communion with 
that Church and in the discharge of its highest offices, 
clergymen aiid laymen ; and that their respective sys- 
tems have been very freely and extensively treated and 
disputed, and without subjecting any of the contro- 
versialists to discipline. Now, in the Church of Eng- 
land, every clergyman is obliged to subscribe the Ar- 
ticles " willingly, and ex animo, and acknowledge all 
and every Article to be agreeabk to the word of God." 
At the same time each subscriber must take the Arti- 
cles "in the literal and grammatical sense." In this 
way, while the Articles concerned in this discussion 
are worded in general terms capable of several con- 
structions, men may conscientiously subscribe them 
with different opinions. The facts, referred to>, shew 
that even in England these Articles are not supposed 
to be decisive upon either side of the question be- 
tween the disputants. In confirmation of our state- 
ment, we may add, that Bishop Burnet, at the close 
of his elaborate exposition of the seventeenth Article, 
declares : " the Church has not been peremptory, but 
a latitude has been left to different opinions;" and 
Bishop White* of our own time, in his c * Comparative 



THE COMPREHENSIVE CHURCH .. 137 

Views," asserts: "the Reformers of the Church of 
England did indeed accommodate to an opposition of 
opinion existing as early as the fifth century of the 
Christian Church." 

At all events, whatever may be the sense of the 
Articles in the English Church, those of the Protest- 
ant Episcopal Church in the United States are not to 
be judged by that sense, but by themselves. 

The Articles of the Protestant Episcopal Church 
in the United States were not established by the Gen- 
eral Convention, until September 12th, in the year 
1801, after the whole subject of Articles of Religion, 
and of these in particular, had been before the Church 
and the General Convention for many years. They 
"were finally adopted, in their present form, as Articles 
-of peace and a Declaration of opinion, and not as au- 
thoritative upon the conscience. They are not bind* 
ing in any way upon the laity, further than as they 
expound and testify to Christian truth, and illustrate 
the general judgment of the Church ; and in this in- 
fluence, as testimony, they have great force. They 
are obligatory upon the clergy, only as they are em- 
braced under the " promise of conformity to the doc- 
trines, &,c. of the Protestant Episcopal Church." 
This obligation is, nevertheless, sufficient for the 
maintenance of concord, and of uniformity in the pub- 
lic instructions of the pulpit. 

An interesting and succinct history of the discus* 
sion of the Articles in the General Convention, and of 
their final establishment in 1801, is copied into the 
Appendix, No, I, from the " Memoir of the Life of 

12* 



138 TftE COMPREHENSIVE CHURCl!. 

Bishop White," by the Rev. Fird Wilson, D. D. f 
Professor of Systematic Divinity in the General The- 
ological Seminary of the Protestant Episcopal Church 
in the United States. 

From this history of their establishment it appears, 
that all efforts to make them speak mo?e distinctly on 
either side of the controverted systems of philosophi- 
cal Theology were rejected ; and that the Articles 
were finally left without any reference to the more 
modern controversies. 

As a matter of fact, too, there are Calvinists and 
Arminians among both the Clergy and the Laity of 
the Protestant Episcopal Church in the United States, 
and all are considered as perfectly justified in holding 
their particular views. 

The opinion of the writer, which he states with 
diffidence, as he has formed it from a consideration 
of the history of the Articles in our American Church, 
as compared with the obligations assumed in the ser- 
vices for baptism and confirmation, and in the ordina- 
tion offices, is this — that all the members of the 
Church, both clergy and laity, are at liberty to hold 
any opinions they may see best on these systems, and 
are also at liberty to discuss their opinions, as they 
may please, and at all times, with one exception. This 
exception regards the public preaching of the clergy. 
The writer supposes, that no minister of this Church 
has any right to advocate either of the controverted 
systems, as such, in the pulpit. Else, these Articles are 
not Articles of peace, and will not accomplish uni- 
formity in the public ministry. If one minister may 



THE COMPREHENSIVE CHtJRCH, 139 

argue for, or declaim against, the one system, another 
minister has an equal right to argue for, or declaim 
against, the other system ; and thus the pulpit may be 
contradictory, and the Articles be made, contrary to 
their design, Articles of contention. The writer sup- 
poses, that in the purpose of this Church, no minis- 
ter is to be known, in his pulpit, as a Calvinist or an 
Arminian; that he has no right there to preach the 
one or the other system, or to condemn the one or the 
other, as such. He has a right to explain the Articles, 
as the decisions of the Church, or to preach on any 
of their topics as scriptural, in the pulpit. He may 
advocate a philosophical system out of the pulpit, as 
he may see fit. But in the Protestant Episcopal 
Church, the entire preaching of the minister, and all 
the instruction he may communicate to any, in his 
ministerial or official character, must be purely scrip- 
tural. The office of the ministry in this Church is 
solemnly, and singly, and jealously devoted to the 
heralding of the word of God. 

A few extracts from the Ordination Services will 
sustain our assertion. In the exhortation in the Ordi- 
nation of Priests is the following decisive passage : 

" Forasmuch then as your Office is both of so great 
excellency, and of so great difficulty, ye see with how 
great care and study ye ought to apply yourselves, as 
well to show yourselves dutiful and thankful unto 
that Lord who hath placed you in so high a dignity ; 
as also to beware that neither you yourselves offend, 
nor be occasion that others offend. Howbeit ye can- 
not have a mind and will thereto of yourselves ; for 



140 THE COMPREHENSIVE CHURCH* 

that will and ability is given of God alone : therefore 
ye ought, and have need to pray earnestly for his Ho- 
ly Spirit. And seeing that ye cannot by any other 
means compass the doing of so weighty a work, per- 
taining to the salvation of man, but with doctrine and 
exhortation taken out of the holy Scriptures, and with 
a life agreeable to the same ; consider how studious 
ye ought to be in reading arid learning the Scriptures, 
and in framing the manners both of yourselves and of 
them that specially pertain unto you, according to the 
rule of the same Scriptures ; and for this self-same 
cause, how ye ought to forsake and set aside, as much 
as ye may, all worldly cares and studies. 

" We have good hope that ye have well weighed 
these things with yourselves long before this time ; 
and that ye have clearly determined, by God's grace, 
to give yourselves wholly to this Office, whereunto it 
hath pleased God to call you : so that, as much as lieth 
in you, ye will apply yourselves wholly to this one 
thing, and draw all your cares and studies this way ; 
and that ye will continually pray to God the Father $ 
by the mediation of our only Saviour Jesus Christ, 
for the heavenly assistance of the Holy Ghost : that 
by daily reading and weighing the Scriptures, ye may 
wax riper and stronger in your Ministry ; and that ye 
may so endeavour yourselves from time to time to 
sanctify the lives of you and yours, and to fashion 
them after the rule and doctrine of Christ, that ye 
may be wholesome and godly examples and patterns 
for the people to follow.'' 

Then, the three questions and answers, in the ordi- 



THE COMPREHENSIVE CHURCH. 141 

nation of both Priests and Bishops — the only ones 
which relate particularly to preaching, are these : 

" The Bishop. Are you persuaded that the holy 
Scriptures contain all Doctrine required as necessary 
for eternal salvation through faith in Jesus Christ? 
and are you determined, out of the said Scriptures to 
instruct the people committed to your charge, and to 
teach nothing, as necessary to eternal salvation, but 
that which you shall be persuaded, may be concluded 
and proved by the Scripture ? 

Answer. I am so persuaded, and have so deter- 
mined, by God's grace. 

The Bishop. Will you be ready with all faithful 
diligence to banish and drive away from the Church 
all erroneous and strange doctrines contrary to God's 
word; and to use both public and private monitions 
and exhortations, as well to the sick as the whole 
within your cures, as need shall require, and occasion 
shall be given ? 

Answer. I will, the Lord being my helper. 

The Bishop. Will you be diligent in prayers, and 
in reading the holy Scriptures, and in such studies as 
help to the knowledge of the same, laying aside the 
study of the world and the flesh ? 

Answer. I will endeavour so to do, the Lord being 
my helper." 

Thus it appears that the Scriptures only are recog- 
nized in the public ministry of the Protestant Episco- 
pal Church ; and that there is no obligation, and in- 
deed no permission, to its clergy to preach except up- 
on the sacred scriptures immediately and distinctly. 



142 THE COMPREHENSIVE CHURCH. 

Hence, while all the members of the Church, both 
clergy and laity, are left at perfect liberty to form and 
to hold and to discuss any conscientious opinions on 
these controverted systems, and this, too, without af- 
fecting any of their rights or privileges of Church- 
membership, at the very same time, the pulpit is pro- 
tected from discords ; and the people are secured in 
their right to be always instructed from the sacred 
Scriptures ; and the public ministry is compelled ever 
to fulfil its one holy office of publishing the divine 
truth, of proclaiming to a needy world the message of 
that mercy and salvation which God has provided 
through His Son and Spirit. 

Does not the Protestant Episcopal Church deserve 
the approbation of all Christians, however they may 
differ on these controverted doctrines ? And does it not 
come before them, and offer itself to them all, as a 
friendly arbiter, by whom their differences may be 
reconciled, or, at least, by whose agency they may 
" agree to differ," when they shall have learned that 
their Christian interests, and aims, and hopes, and af- 
fections are common, and that they may worship God 
in a common temple. 

SECTION XI. 

DISCIPLINE. 

The Discipline of the Protestant Episcopal Church not arbitary— regulated 
bylaw — the occasions defined by the General Convention — the modes by 
the Diocesan Conventions — the subjects— The Ministry — degrees of dis- 
cipline — enumeration of offences liable to discipline — prosecutors — can- 
didates for orders liable as laymen — mode of trial of ministers — each or- 
der tried by peers — sentence pronounced by the Bishop— The Laity— oc- 



THE COMPREHENSIVE CHURCH. 143 

casions and mode of Discipline — right of appeal — first to the Bishop — then 
to a special Ecclesiastical Diocesan court— Discipline of the Protestant 
Episcopal Church rather merciful than austere — defended — open to im- 
provement — present principles just — proper to an all-embracing Church. 

The Discipline of the Protestant Episcopal Church 
is not arbitrary ; it is defined and regulated by law. 

The occasions, on which discipline shall be admin- 
istered are all defined by the General Convention. 

The particular modes of its administration are for 
the most part defined by the Diocesan Conventions. 

The subjects of discipline are, all unworthy mem- 
bers of the Church — both of the ministry and the la- 
ity. 

1. The Ministry. There are several degrees of 
discipline, such as admonition, censure, suspension, 
and degradation. A minister once degraded can nev- 
er be restored to the ministry.* 

The offences which make any minister liable to dis- 
cipline are various, such as discontinuance of his 
ministry ; neglect of public worship or of the holy 
communion ; frequenting improper places of amuse- 
ment ; presenting an unworthy candidate for ordina- 
tion ; obstinate refusal to resign a Rectorship in case 
of certain specified differences with his congregation ; 
violation of his ordination vows and of the laws and 
canons of the Church ; as well as immoralities of all 
sorts, f 

Any minister, wishing to renounce the ministry of 
this Church, may, at his own request, be displaced ; 

* Canon 39, of 1832, Section 1. App. E. 
t Canons 34 and 37 of 1832, App. E. 



i 



144 THE COMPREHENSIVE CHURCH. 

and if his moral character be not implicated, this fact 
shall be declared.* 

Whenever there is a public rumor, or a formal com- 
plaint, against any minister, it is the duty of the Bish- 
op, or of the Standing Committee, as the case may be, 
to take measures for bringing the individual accused 
to trial. t 

Candidates for the ministry are liable in their char- 
acter as Laymen. If any candidate, however, shall 
delay, longer than three years, to apply for his first 
and second examinations, or longer than five years, to 
apply for his third and fourth examinations, unless 
the Bishop for sufficient reasons grant him a special 
permission for such delay, his name must be struck 
from the list of candidates.^ 

In every trial of a minister, the decision of the 
ecclesiastical court appointed or provided for by the 
Convention of the Diocese to which he belongs, is 
definitive. The Convention may allow him a new 
trial, if there be new or fuller testimony to be pre- 
sented. But there is no court of appeal of higher 
authority than the ecclesiastical court referred to, 
since each Diocese is independent in the management 
of its own affairs. 

Every sentence, after the decision of such ecclesi- 
astical court, is pronounced by a Bishop, whether it 
be against a Deacon, or a Presbyter, or a Bishop. § 

* Canon 38 of 1832, App. E. 

t Canon 37, of 1832, and Canon 5, of 1835, App. E. and F. 

t Canon 4, of 1838, Section 9, App. G. 

§ Consit. of P. E.Church, Art. 6, App. C 



THE COMPREHENSIVE CHURCH. 145 

2. The Laity. The occasions and the mode of 
discipline, in the case of the laity, are both expressed 
in the two First Rubrics, Prefatory to the Order for the 
administration of the Lord's Supper, as follows : 

" If among those who come to be partakers of the 
Holy Communion, the Minister shall know any to be 
an open and notorious evil liver, or to have done any 
wrong to his neighbours by word or deed, so that the 
Congregation be thereby offended ; he shall advertise 
him, that he presume not to come to the Lord's Ta- 
ble, until he have openly declared himself to have tru- 
ly repented and amended his former evil life, that the 
Congregation may thereby be satisfied ; and that he 
hath recompensed the parties to whom he hath done 
wrong ; or at least declare himself to be in full pur- 
pose so to do, as soon as he conveniently may. 

" The same order shall the Minister use with those, 
betwixt whom he perceiveth malice and hatred to 
reign ; not suffering them to be partakers of the 
Lord's Table, until he know them to be reconciled. 
And if one of the parties, so at variance, be content 
to forgive from the bottom of his heart all that the 
other hath trespassed against him, and to make 
amends for that wherein he himself hath offended ; 
and the other party will not be persuaded to a godly 
unity, but remain still in his frowardness and malice ; 
the Minister in that case ought to admit the penitent 
person to the Holy Communion, and not him that is 
obstinate : Provided, that every Minister so repelling 
any, as is herein specified, shall be obliged to give air* 

13 



146 THE COMPREHENSIVE CHURCH. 

account of the same to the Ordinary, as soon as con- 
veniently may be." 

These Rubrics are condensed in Canon 42, of 
1832, Section 1, as follows. "If any persons within 
this Church offend their brethren by any wickedness 
of life, such persons shall be repelled from the Holy 
Communion, agreeable to the Rubric." 

Every Layman, subjected to discipline as above, has 
a right of appeal to the Bishop. And if the Bishop 
think not best to reverse, that is, if he should approve* 
the action of the clergyman, the person has a right to 
demand a trial by such ecclesiastical court, as is pro- 
vided for by the canons of the Diocese to which he 
belongs. And the decision of such court is defini- 
tive.* 

Any clergyman, who should exercise discipline ar- 
bitrarily and without sufficient and canonical cause, 
would himself be liable to a prosecution (both civil 
and ecclesiastical) by the layman or others, for a vio- 
lation of the canons of the Church. 

If any Bishop should reverse the action of a cler- 
gyman, on the appeal of any person subjected by him 
as above to discipline, the clergyman has a right to 
prosecute the Bishop, on a charge of violating his or- 
dination vow to " to execute discipline, &,c," and 
also of violating the canons of the Church, and in 
this way he may bring his own action in the reversed 
decision to an ecclesiastical trial. This contingency 
is mentioned, simply because we wish to illustrate 
the whole subject. It is one w T hich never has occur- 

* Canon 42, of 1832, App. E. 



THE COMPREHENSIVE CHURCH. 147 

red, to our knowledge, and probably never will occur. 

Thus the clergyman and the layman are each pro- 
tected, the former in the fulfilment of his duty, the 
latter against the tyranny of an arbitrary clergyman. 

It is perceived, from the foregoing statements, that 
the clergyman has the sole right of exercising discipline 
in the case of a layman ; while, it is also perceived, 
that the layman has a right of appeal and of self pro- 
tection, if he be innocent, and, indeed, a right of pun- 
ishing the arbitrary and tyrannical clergyman. 

It may be supposed by some, that, under these cir- 
cumstances, a clergyman will be tempted to relax dis- 
cipline and to deal too leniently with even very un- 
worthy members of the Church. If it were so, it 
would be better, that the error should be on the side 
of mercy than of severity, upon the acknowledged 
principle : " Better that ten guilty should escape, 
than that one innocent should surfer." But, to dis- 
prove the supposition, let it be remembered, that, if 
the clergyman feels more the temptation to remissness, 
as an individual, he also, as an individual, feels more 
of responsibility in fulfilling the personal and special 
trust committed to him. Besides, while he is faithful 
in discharging his duty, he will in most cases be ten- 
der towards the offending. And, again, he will have 
the most powerful and constraining motives to use all 
possible means of private and pastoral exhortation 
and remonstrance to reclaim the offending, in order 
to save himself the necessity of exercising discipline. 
Finally under the regulations in this Section, besides 
the peculiar benefits just referred to, there are all the 



148 THE COMPREHENSIVE CHCRCfi, 

benefits supposed to be incident to discipline by the 
congregation or Church directly ; for all the individ- 
uals, who, under other regulations, would themselves 
administer the discipline in their congregational or 
Church capacity, may now compel the clergyman, if 
he be manifestly too remiss, to perform his duty, un- 
der the pain of being brought by them to ecclesiastic- 
al trial for neglect of duty and violation of his ordi- 
nation vows and of the canons of the Church. 

It is to be expected, that the experience of the 
Church and the occurrence of new facts will suggest 
(as has been already done continually) many improve- 
ments in the details of the whole system of ecclesias- 
tical discipline. There will be a continual approxi- 
mation towards a perfect system, even if such be nev- 
er actually attained. Still it is thought, that the prin- 
ciples in the present system are both liberal, and just, 
and efficient ; and, whilst they secure all the members 
of the Church against the tyranny of the ministers or 
of the brethren, they, at the same time, provide ample 
and effective instrumentalities for promoting the peace 
and honor of the Church, and for advancing the Chris- 
tian holiness of its members. 

We believe, that the principles of ecclesiastical dis- 
cipline in the Protestant Episcopal Church are proper 
for an extensive, an all-embracing Church. 

SECTION XII. 

PUBLIC WORSHIP. 

Public worship in the Protestant Episcopal Church by Precomposed Formu- 
laries—shall not discuss their propriety — the substance of them generally 
approved and admired — reference to an answer to some objections — gene" 



THE COMPREHENSIVE CHURCH. 149 

tally used by dissenters in England— not in this country—but preferred by 
inost of the pious and intelligent dissenting clergy, and by many laity in 
our country— the Festivals and Fasts of the Protestant Episcopal Church 
observed in many denominations— the reading of the Bible without note 
or comment in public worship becoming common in other denominations—* 
also the responsive social reading of the scriptures and worship better un- 
derstood—the Liturgies of the Protestant Episcopal Church under the 
control of the Church— may be changed by a majority— in the General 
Convention— to any extent — even to abrogation — subject of changes 
sometimes discussed — when necessary or generally desired will be accom- 
plished—those who love uniformity and order of some sort in public wor- 
ship, may be suited in the Protestant Episcopal Church. 

It is already well known to the reader, probably, 
that on all solemn stated occasions, where an Episco- 
palian Congregation is convened for the purpose of 
public worship, a precomposed form is employed for 
the purpose of directing uniformly and regularly the 
various devotional exercises of the assembly. 

Our object here is not to discuss the propriety or 
the advantages of employing such a form. 

As to the particular forms of the Protestant Epis- 
copal Church, we believe, that if any of our readers, 
of whatsoever Christian denomination he may be a 
member, will take the trouble to peruse candidly the 
various contents of the Book of Common Prayer of 
the Protestant Episcopal Church, he will be ready not 
only to tolerate it, but he will esteem it as able and as 
interesting a leader of his devotions, as any to which 
he may have been accustomed.* 

The conviction is growing upon the public mind of 

* An able answer to several of the most common prejudices against the 
Liturgy of the Protestant Episcopal Church— prejudices originating alto- 
gether in a misapprehension of the subject— may be found in a quotation 
from the Rev. Calvin Colton's « Thoughts on the Religious state of the 
Country," in the Appendix, J. 
13* 



150 THE COMPREHENSIVE CHURCH* 

Protestant Christians, that precomposed formularies 
of devotion are important. The Rev. Calvin Coltori, 
who spent several years in England, (himself being 
then a minister of the Presbyterian Church,) writes as 
follows : " Having been intimate with Dissenters 
while in that country, I can say with pleasure, that I 
never discovered among dissenting ministers and the 
most enlightened of their laity any degree of preju- 
dice against the Liturgy, but rather a partiality in fa- 
vor of it. Indeed, the entire Liturgy is actually used 
in a vast many dissenting chapels of London and over 
the kingdom. The whole of Lady Huntingdon's 
connexion use it ; it is used in Whitfield's Chapels ; 
at Tottenham Court Road; and at the Tabernacle, 
Moorfields ; and in many others that might be named. 
I am clearly of opinion, that there is little or no ob- 
stacle in the way of the return of the great majority 
of Dissenters to the bosom of the English Church, 
except the union of Church and state." 

It is not true, indeed, that in this country Dissent- 
ers have yet commenced the practice of using the 
Liturgy regularly. The prejudices have heretofore 
been too strong against it. But these are wearing 
away, perhaps, we may say, in a great measure worn 
away. The writer has been acquainted with many 
very respectable dissenting ministers, of various de- 
nominations; and in conversation with them on this 
subject, they have almost uniformly conceded their 
approval of a Liturgy, and not unfrequently they have 
expressed warmly their own desire to use one. Sim- 
ilar views are expressed often among the more intelli- 



THE COMPREHENSIVE CHURCH. 151 

gent of the dissenting laity. The fiook of Common 
Prayer is now much more generally known, and we 
believe, that, in the large majority of the extempora- 
neous public prayers of the present day, passages of 
the Liturgy will be recognized, naturally and liberal- 
ly incorporated therein. 

Then, again, the solemn religious Festivals and 
Fasts of the Protestant Episcopal Church are com- 
monly approved ; and the more important of these 
special religious anniversaries are now almost univer- 
sally observed in our country. 

The extensive reading of the Bible, without note or 
comment, which is so prominent in all Episcopalian 
services, is becoming more common, and is made more 
prominent in the services of other denominations. 

So, too, the responsive reading of the Scriptures, 
and the responsive worship, which make every Epis- 
copalian Church like the social family group of wor- 
shippers, is better understood, and is even recom- 
mended often as worthy of imitation. 

Our object is not to discuss the principle on which 
Liturgies are composed, nor to explain or apologize 
for the Liturgy of the Protestant Episcopal Church. 
We have stated briefly the above facts to illustrate 
the assertion — that the public are not so much oppo- 
sed to a Liturgy as to the Liturgy'; and not so much 
opposed to the substance of the Liturgy as to the par- 
ticular arrangement of its parts. Some think it too 
long, others too diversified ; some think it too gene- 
ral, others too particular ; but all think it good, all 
admire it. 



152 THE COMPREHENSIVE CHURCi 



Our object in this Section is to call attention to the 
fact, that the Liturgical Formularies, the public wor- 
ship, or Common Prayer, of the Protestant Episco- 
pal Church, are all under the control of the Church. 
They may be changed to any extent which, to the ma- 
jority of the whole Church represented in the Gene- 
ral Convention, may seem advisable. The General 
Convention has the whole subject under its cogni- 
zance. Any General Convention may propose an al- 
teration or addition to any extent, and it must inform 
the several Diocesan Conventions of the proposal ; 
and if the next General Convention thereafter approve 
it, the proposed alteration or addition becomes the 
law of the Church. Thus changes may, at any time 
and to any extent, be effected, according to the vary- 
ing circumstances and wants of the whole Church.* 

The subject of modifications in the Liturgy has 
frequently been touched upon and been considerably 
discussed in the General Convention. Some modifi- 
cations have been introduced ; others when proposed 
have been rejected. There has never yet been any 
expression of opinion, sufficiently general and suffi- 
ciently definite, by the whole Church, to warrant or 
authorize any very extensive changes. But the spir- 
it of the General Convention is liberal, and necessa- 
rily so from the mode of its organization ; and when- 
soever there shall be any sufficiently general and defi- 
nite demonstration by the Church that extensive chan- 
ges are demanded, then such changes will be accom- 
plished. 






* Constit. of P. E. Church, Art. 8. App. C, 



THE COMPREHENSIVE CHURCH. 153 

It has been supposed, that in the matters of public 
worship there is an inflexible stiffness in the Protest- 
ant Episcopal Church ; that this Church is bound 
down to a fixed and invariable form, which can never 
be modified nor adapted to the changes in the public 
sentiment or taste, or to the varying circumstances 
and wants of society. It appears from our statements, 
that this common supposition is altogether erroneous ; 
that, in the matter of public worship, the pliability 
of the Church is as manifest as in all its other arrange- 
ments ; that in this, as in every thing else, the will of 
the majority of the whole Church is the supreme law. 

It is astonishing what misapprehensions prevail in 
regard to this subject. It seems to be supposed that 
a rigid and arbitrary set of forms is necessary to the 
very structure of an Episcopal Church. But, indeed, 
a perfect Episcopal Church may exist tvithout any pre- 
composed forms ivhatsoever. It is, however, generally 
maintained by Episcopalians, that the use of some 
precomposed Formularies of public worship are scrip- 
tural. The views of the Protestant Episcopal Church 
on this wmole subject of the use and obligations of 
forms and ceremonies, are expressed frequently and 
clearly, not only in its constitution as just referred to 
in the last note, but in its various standards. Thus, 
in the 34th Article it is written : " Every particular 
or National Church hath authority to ordain, change 
and abolish ceremonies or rites of the Church, ordain- 
ed only by man's authority, so that all things be done 
to edifying." To the same effect the very preface to 



154 THE COMPREHENSIVE CHURCH. 

the book of Common Prayer, at its very beginning, 
declares : 

" It is a most invaluable part of that blessed liberty 
tvherewith Christ hath made its free, that in his wor- 
ship, different forms and usages may without offence 
be allowed, provided the substance of the faith be 
kept entire, and that, in every Church, what cannot 
be clearly determined to belong to Doctrine must be 
referred to Discipline; and therefore, by common 
consent and authority, may be altered, abridged, en- 
larged, amended, or otherwise disposed of, as may 
seem most convenient for the edification of the peo- 
ple, ' according to the various exigencies of times and 
occasions.' 

n The Church of England, to which the Protestant 
Episcopal Church in these States is indebted, under 
God, for her first foundation and a long continuance 
of nursing care and protection, hath in the preface 
of her Book of Common Prayer, laid it down as a 
rule, that ' The particular forms of divine worship, 
and the rites and ceremonies appointed to be used 
therein, being things in their own nature indifferent 
and alterable, and so acknowledged, it is but reasona- 
ble, that upon weighty and i mportant considerations, ac- 
cording to the various exigencies of times and occasions, 
such changes and alterations should be made therein, 
as to those who are in places of authority should, from 
time to time, seem either necessary or expedient.' " 

" The same Church hath not only in her preface, but 
likewise in her Articles and Homilies, declared the 
necessity and expediency of occasional alterations 



THE COMPREHENSIVE CHURCH. 155 

and amendments in her forms of public worship ; and 
we find accordingly, that, seeking to ' keep the happy 
mean, between too much stiffness in refusing, and too 
much easiness in admitting variations in things once 
advisedly established, she hath &,c.' " 

From these extracts, it appears that the sense of 
the Church on the subject has been clearly and un- 
qualifiedly expressed. 

Now granting for the occasion, that the present ar- 
rangements of the forms and modes of public wor- 
ship in the Protestant Episcopal Church, are not such 
as would be acceptable to the majority of all the 
Christians of our country, if they were united in one 
Church, is it not, at the same time, perfectly manifest 
that, if they were all united in the Protestant Episco- 
pal Church, they might at once, and according to the 
existing laws of this Church, make such arrangements 
as to such majority would be entirely satisfactory ? Is 
it not also manifest, that the majority, which exists at 
any time in this Church, may regulate to suit itself 
and to accomplish what to it may appear the benefit of 
the whole, the entire order and method of public 
worship ? 

SECTION XIII. 

RIGHTS OF THE LAITY. 

Arrangement under a single view of previous observations — the Laity an 
order in the P. E. Church — their rights in parishes — rights in Diocesan 
Conventions — rights in the standing committees — rights in the General 
Convention — rights of Church membership— rights in ecclesiastical trials 
of discipline — rights of full and perpetual self-protection — their peculiari- 
ty as a constituent order in the Church insisted upon — the P. E. Church 
worthy of the approbation of all Christians. 



1 56 THE COMPREHENSIVE CHURCH. 

We propose to offer nothing new in this section, 
but to recapitulate or arrange, under a single view, 
the rights of the Laity which have been unfolded as 
they have come up in the course of our preceding 
observations. 

The Laity are recognized, as a distinct and indepen- 
dent order in the Protestant Episcopal Church. They 
have a constitutional or chartered right to act in all 
the legislative affairs of the Church without excep- 
tion, — and this, not as they happen to be members of 
legislative bodies, but as a separate and independent 
order always represented in those bodies. 

To be somewhat more particular : 

I. The Laity have a right to manage their own pa- 
rochial affairs, as members of separate and indepen- 
dent parishes ; to elect their own ministers and settle 
them, to hold corporate funds, to appoint their own 
parish officers, &c, and finally, to elect or appoint 
and send lay-delegates from the several parishes to 
represent them in the Diocesan Conventions. 

II. They have a right, as a separate order, in the 
Diocesan Conventions, in the discussion and passage 
of all legislative acts ; in the appointment of all con- 
ventional committees and officers ; in the election of 
standing committees; in the regulation of ecclesiasti- 
cal discipline, &>c, ; and finally, in the election of all 
the Diocesan Bishops of the Church, and in the elec- 
tion of clerical and lay deputies to the General Con- 
vention. 

They have a right in the Diocesan Conventions, we 
repeat, being a separate and independent order, to a 



THE COMPREHENSIVE CHURCH. 157 

separate vote as such, and in this, to an absolute veto 
on all proceedings of these Conventions whatsoever. 
If it should so happen, that only a single layman was 
present as a delegate in any organized Convention, he 
would represent the order of the Laity, and as such, 
would have a right to the separate vote, and to the veto 
power, just as if all the lay delegates from all the par- 
ishes of the Diocese were present. 

III. They have a right, as members of the standing 
committee in many of the Dioceses, to act directly, as 
well as representatively, in advising the Bishop ; in 
deciding (during the interims of the General Conven- 
tion) upon the election of Bishops by other Dioceses 
and upon the resignation of Bishops ; in short, in ex- 
ercising all the manifold and important functions of 
that body, and especially in recommending all candi- 
dates for orders, first to be received as candidates by 
the Bishop, and afterwards to be ordained by the 
Bishop. 

We believe that in this last mentioned fact (as in 
others) the Laity in the Protestant Episcopal Church 
exercise a power beyond that exercised by them in 
any other denomination whatsoever. No person can 
be either received as a candidate for orders, or after- 
wards be ordained, without the consent and recom- 
mendation of the standing committee. The laity in 
those Dioceses wherein they are members of this body, 
may control the very power of ordination. The min- 
isters in all other denominations, as we understand, 
do actually have the sole charge and control in the 
licensing or appointing of ministers. The ordination 

14 



158 THE COMPREHENSIVE CHURCH. 

of ministers (already licensed) in the Congregational 
Churches, is nearly equivalent to the settlement or 
institution of ministers in the Protestant Episcopal 
Church. 

IV. They have a right, as an order, in the General 
Convention, to act in the arrangement and regulation 
of all the creeds and formularies of the Church and 
modes of public worship ; in all the legislation of 
that body; and, finally, in the recommendation and 
appointment of all the Bishops of the Church. 

They have a right, in the General Convention, not 
only to free discussion, but also to a separate vote, and 
to a veto power, in every act of that body. If it 
should so happen, that in any General Convention 
there should be but a single lay deputy present, while 
all the clergy and all the Bishops were also present, 
that single layman would represent his order, and, as 
such, might have his separate vote, and his veto, in 
all the doings of the body. 

V. They have a right to all the privileges of 
Church membership, whensoever they give the evi- 
dence in their life, and are willing to confess with 
their mouth, that they are devoted to the service of 
God in the discipleship of the Lord Jesus Christ. 

VI. They have a right to a fair trial in any cases of 
ecclesiastical discipline, and a right not only to 
protect themselves from arbitrary or oppressive treat- 
ment in such cases, but also to punish those who 
would thus tyrannize over them. 

Not to be more minute, (for the reader can extend, 
from the preceding sections, the catalogue of rights) 
we will state, that, 



THE COMPREHENSIVE CHURCH. 159 

VII. Finally, they have a constitutional and char- 
tered right, and the power also, to protect themselves 
in the full and perpetual enjoyment of all their rights. 

The point which we wish our readers to observe 
most attentively in these statements, is this — that the 
Laity are always regarded (and constitutionally re- 
garded) in the Protestant Episcopal Church, as a 
separate and independent order; and their influence is 
felt, not only as they happen to be good debaters, or 
happen to number more or less in an ecclesiastical 
body, but as they arc a constituent order — so that 
whether they lead or not in the debates, and whether 
they are few or many in the body, they have always, 
as an order, their independent and legitimate and con- 
trolling power. 

We ask our readers to reflect upon the facts here 
presented, and decide for themselves, whether any 
system can be more purely democratical, which, in 
other words, would be, whether any system can be 
more intrinsically and uniformly just, either in its or- 
ganization, or in its operation — whether any system 
can be more deserving of the approbation of all hum- 
ble-hearted and free-hearted Christians. 

SECTION XIV. 



The meaning of Baptism — explained in the 27th Article — the Baptismal ser- 
vice to be interpreted by this Article — doctrine compared with the stan- 
dards of the Methodist, the Presbyterian, and the Congregational Churches 
— the mode of Baptism — Immersion or affusion — adults and infants — re- 
quisites for Baptism — witnesses for adults — sponsors for children— duties 
of witnesses and sponsors — Baptism followed by confirmation— will be 
shewn to meet the views of all Christians. 



160 THE COMPREHENSIVE CHURCH. 

It is proper, that we take a more particular survey 
of the sacraments — those important and peculiar bless- 
ings which our Lord Jesus Christ has left in the care 
of his Church. We therefore exhibit to the reader 
the sacrament of Baptism as held in the Protestant 
Episcopal Church. 

1. The meaning of Baptism. This is explained in 
the 27th Article of Religion — by which also the of- 
fice for the administration of Baptism is to be inter- 
preted, as follows : 

" Baptism is not only a sign of profession, and 
mark of difference, whereby Christian men are dis- 
cerned from others that be not christened : but it is 
also a sign of regeneration, or new birth, whereby, 
as by an instrument, they that receive baptism rightly 
are grafted into the Church : the promises of the for- 
giveness of sin, and of our adoption to be the sons of 
God by the Holy Ghost, are visibly signed and sealed: 
faith is confirmed, and grace increased by virtue of 
prayer unto God. The baptism of young children is in 
any wise to be retained in the Church as most agreea- 
ble with the institution of Christ."* 

* This Article is substantially the same with those of most other Churches. 
The 17th Article of the Methodist Episcopal Church (formed upon the 
above) reads thus: " Baptism is not only a sign of profession, and mark of 
difference, whereby Christians are distinguished from others that are not 
baptized : but it is also a sign of regeneration, or the new birth. The Bap- 
tism of young children is to be retained in the Church." The confession 
of faith of the Presbyterian Church in the United States, in the '28th Chap- 
ter is similar : " Baptism is a sacrament of the New Testament, ordained by 
Jesus Christ, not only for the solemn admission of the party baptized into 
the visible Church, but also to be unto him a sign and seal of the covenant 
of grace, of his ingrafting into Christ, of regeneration, of remission of sins, 
and of his giving up unto God, through Jesus Christ, to walk in newness of 



THfi COMPREHENSIVE CHURCH. 161 

% The mode of Baptism. This is by affusion Of 
immersion, indifferently, at the option of the in- 
individual. The Rubric in the public baptism of in- 
fants is : "he (the minister,) shall dip it in the water 
discreetly, or shall pour water upon it." The Rubric 
in the public baptism of adults is similar : " the min- 
ister then shall dip him in the water, or pour water' 
upon him." 

Baptism is administered to both adults and infants. 

1. Adults. The requisites for the ordinance, in the 
case of adults, are conversion, a new heart, whatso- 
ever is implied in the discipleship of Christ, a will- 
ingness to assume the obligations contained in the 

life : which sacrament is by Christ's own appointment, to be continued in 
his Church until the end of the world. II. The outward element to be used 
in this sacrament is water, wherewith the party is to be baptized in the 
name of the Father, and of the Son, and of the Holy Ghost, by a minister 
of the Gospel, lawfully called thereunto. III. Dipping of the person into 
the water is not necessary ; but baptism is rightly administered by pouring, 
or sprinkling water, upon the person. IV. Not only those that Uo actually 
profess faith in, and obedience unto Christ, but also the infants of one or both 
believing parents, are to be baptized." (pp. 120—122.) The same words are 
in the Saybrook platform generally approved by the Congregational Church- 
es of New England. Both are nearly literally the same With the 29th Chap- 
ter of the Confession of faith owned and consented to by the messengers of 
the churches assembled at Boston, in New England, May, 12, 16§0, (see 
Mather's Magnalia, 2nd volume, Hartford, 1820, p. 177.) The language of 
the larger or Westminster Catechism (question 165,) is : » Baptism is a sacra- 
ment of the New-Testament, wherein Christ hath ordained the washing with 
water in the name of the Father, and of the Son, and of The Holy Ghost, to 
be a sign and seal of ingrafting into himself, of remission of sins by his 
blood, and regeneration by his spirit ; of adoption, and resurrection unto 
everlasting life : and whereby the parties baptized are solemnly admitted in- 
to the visible Church, and enter into an open and professed engagement to 
be wholly and only the Lord's." These various Articles we believe to be all 
capable of a scriptural interpretation, and certainly that of the P. E. Church 
is to say the least, as definite and guarded and unexceptionable as any of 
them all. 

14* 



182 THE COMPREHENSIVE CHURCH- 

answers to the questions propounded to the person at 
the time of administering the rite. These questions 
and answers have been already quoted in Section 8, on 
Admission to the Sacraments, where the reader may 
find them. The same requisites are declared in the 
Rubric preliminary to the service for "the ministra- 
tion of baptism to such as are of riper years and able 
to answer for themselves," as follows : 

" When any such persons as are of riper years are 
to be baptized, timely notice shall be given to the 
minister!; that so due care may be taken for their ex- 
amination, whether they be sufficiently instructed in 
the principles of the Christian religion ; and that they 
may be exhorted to prepare themselves, with prayers 
and fastings, for the receiving of this holy sacrament. 

And if they shall be found fit, &,c." 

Every adult is expected to have certain '? chosen 
witnesses," called godfathers and godmothers, who 
shall stand by his or her side during the administra- 
tion of the rite ; and whose duty it shall be (it being 
thus publicly and voluntarily assumed) |t© exercise a 
special watch and care over the baptized person. At 
the close of the service of adult baptism the minister 
addresses these " chosen^witnesses"^as follows : 

u Forasmuch as these persons have promised, in your 
presence, to renounce the devil and all his works, to 
believe in God, and to serve him ; ye must remember, 
that it is your part and duty to put them in mind, what 
a solemn vow, promise, and profession they have now 
made before this Congregation, and especially before 
you their chosen witnesses. And ye are also to call 



THE COMPREHENSIVE CHURCH. 163 

upon them to use all diligence to be rightly instructed 
in God's holy word ; that so they may grow in grace, 
and in the knowledge of our Lord Jesus Christ ; and 
live godly, righteously, and soberly, in this present 
world." 

2. Infants. There is but l< one baptism. M This 
principle the Protestant Episcopal Church consistent- 
ly maintains. It is the same rite and implying the 
same essential ideas, whether administered to the 
adult or the infant ; there is no such thing as one bap- 
tism for adults and another for infants, consequently, 
no infant is allowed to be baptized, unless there are 
with it sponsors, or sureties to assume, in its behalf, 
as a legal and valid act, the obligations of the ordi- 
nance. The following passage from the Church Cate- 
chism will illustrate our remarks : 

11 Question. What is required of persons to be bap- 
tized ? 

Answer. Repentance, whereby they forsake sin ; 
and faith, whereby they steadfastly believe the promis- 
es of God made to them in that sacrament. 

Quest. Why then are infants baptized, when by 
reason of their tender age they cannot perform them ? 

Ans. Because they promise.them, both by their sure- 
ties; which promise, when they come to age, themselves 
are bound to perform." 

The obligations assumed are precisely the same, in 
baptism, with the infant as with the adult, the sponsor 
answering "in the name of the child" — as his legal 
proxy or representative. 

The duties of the sponsors are expressed in the 



164 THE COMPREHENSIVE CHURCH. 

following exhortation to them at the close of the ser-* 
vice of infant baptism. 

" Forasmuch as this child hath promised by you his 
sureties, to renounce the devil and all his works, to 
believe in God, and to serve him ; ye must remember ; 
that it is your parts and duties to see that this infant 
be taught, so soon as he shall be able to learn, what a 
solemn vow, promise, and profession he hath here 
made by you. And that he may know these things 
the better, ye shall call upon him to hear sermons ; 
and chiefly ye shall provide, that he may learn the 
Creed, the Lord's prayer, and the ten commandments, 
and all other things which a Christian ought to know 
and believe to his soul's health ; and that this child 
may be virtuously brought up to lead a godly and a 
Christian life ; remembering always, that baptism 
doth represent unto us our profession } which is, to 
follow the example of our Saviour Christ, and to be 
made like unto him ) that as he died, and rose again 
for us, so should we, who are baptized, die from sin, 
and rise again unto righteousness ; continually morti- 
fying all our evil and corrupt affections, and daily 
proceeding in all virtue and godliness of living." 

It is not required that either of the parents shall be 
communicants ; the Church itself being willing, in the 
provision of sponsors, to supply the place of parents ; 
it being thought, likewise, unjust to deprive the chil- 
dren of the privilege of being dedicated to the Lord 
by the public act of the Church and its ministers, on 
account of the negligence or fault of the parents.* 

*Itis almost unnecessary to add, after exhibiting the peculiar office and 



THE COMPREHENSIVE CHURCH. 165 

The act of baptism is always followed by the rite 
of Confirmation. 

The rule in the case of adults is in the Rubric at 
the end of adult baptism : 

"It is expedient that every person thus baptized 
should be confirmed by the Bishop, so soon after his 
baptism as conveniently may be; that so he may be 
admitted to the Holy Communion." 

The rule, in the case of infants, is in the conclu- 
ding exhortation to the sponsors. 

" Ye are to take care that this Child be brought to 
the Bishop to be confirmed by him, so soon as he can 
say the creed, the Lord's prayer, and the ten com- 
mandments, and is sufficiently instructed in the other 
parts of the Church Catechism set forth for that pur- 
pose. ,, 

This exhortation is interpreted, as may be proved 
by a collation of the offices referred to, as meaning a 
spiritual and experimental knowledge of religion, as 
opened in these means of instruction, a willingness 
and preparedness to assume the whole baptismal vow. 

We hope in our next Section, to shew that the 
views of Baptism held in the Protestant Episcopal 
Church are such as to reconcile completely and beau- 
tifully the opposing opinions entertained on the sub- 
ject by different denominations. 

duty of sponsors, that these ought always to be communicants, and that no 
minister may be justified in admitting children carelessly to baptism, without 
regard to the Christian character of their sponsors. 



166 THE COMPREHENSIVE CHURCH. 

SECTION XT. 
CONFIRMATION, THE SEQUEL OR COMPLEMENT OF INFANT BAPTISM, 

Confirmation follows Baptism — reasons for this rule — the rite of admission to 
the Lord's supper — no new obligation assumed in it — the re-assumption 
of the Baptismal obligation— analogous in part, to the " owning of the 
Christian Covenant" in other denominations— some grounds on which 
Confirmation is defended — special consideration of the relation of Con- 
firmation to infant Baptism — Baptism implies voluntary confession of 
Christ after faith— Infant Baptism imperfect without some rite attached 
to it, as a sequel, for adult confession— Confirmation this rite — supported 
by legal analogies— this the view of the P. E. Church— proved — impor- 
tance of Confirmation — a part of a Comprehensive System — the P. E. 
Church differing from all Dissenters— and reconciling their controversies. 
— the foregoing principles applied to the system of Pedo-Baptists — dis- 
senting churches — which are faulty — may be reformed by the system of 
the P. E. Church — applied to the views of Baptist Dissenters — confirma- 
tion shown to be de facto adult baptism — may be by immersion — Baptists- 
may consistently with their principles unite with the P. E. Church — ob- 
jection answered— our view in perfect accordance with the Congregational 
system of Baptists— Confirmation, being de facto adult Baptism, is in 
harmony with a de-facto ministry, and de faeto sacraments, such as Bap- 
tists acknowledge and maintain— the P. E. Church well qualified to unite 
both Pedo Baptist and Baptist Dissenters, and thus to restore the unity of 
the Church- of Christ. 

Confirmation, we have seen, is expected to follow 
baptism as soon as conveniently and properly may be, 
in the case of those baptized, both in their riper years 
and in their infancy.* 

* As the form or service for the rite of Confirmation in the P. E. Churcf* 
is very short, and as we refer to it frequently in this Section, we throw the 
whole of it, for convenience, into a note. 

" The order of Confirmation, or laying on of hands upon those 
who are baptized and come to years of discretion. 

Upon the day appointed, all that are to be then Confirmed, being placed and standing in order 
before the Bishop ; he, or some other minister appointed by him, shaE read this preface fol- 
lowing; 



THE COMPREHENSIVE CHURCH. 167 

The reason why Confirmation is expected to follow 
baptism as soon as circumstances warrant, is this — 
that by Confirmation the person is admitted to the 
supper of the Lord, and it is thought by the Church 
that every baptized person ought to come, at the ear- 
liest opportunity, to the Supper of the Lord. Of 

To the end that confirmation may be ministered to the more edifying of 
such as shall receive it, the Church hath thought good to order, that none shall 
fee confirmed, but such as can say the Creed, the Lord's Prayer, and the TeH 
Commandments .; and can also answer to such other questions, as in the 
short Catechism are contained : which order is very convenient to be observ- 
ed ; to the end that children, being now come to the years of discretion, and 
having learned what their godfathers and godmothers promised for them in 
baptism, may themselves, with their own mouth and consent, openly before 
the Church ratify and confirm the same ; and also promise, that, by the 
grace of God, they will evermore endeavor themselves faithfully to observe 
such things as they, by their own confession, have assented unto. 

Then shall the Bishop say, 

Do ye here,v in the presence of God, and of this congregation, renew the 
solemn promise and vow that ye made, or that was made in your name, at 
your baptism ; ratifying and confirming the same ; and acknowledging your- 
selves bound to believe and do all those things which ye then undertook, w 
your sponsors then undertook for you 1 

And every one shall audibly answer, 

I do. 

Bishop. Our help is in the name of the Lord ; 

Ans. Who hath made heaven and earth. 

Bishop. Blessed be the name of the Lord ; 

Ans. Henceforth, world without end. 

Bishop. Lord hear our prayer, 

Ans. And let our cry come unto thee. 

Bishop. Let us pray. 

Almighty and ever living God, who has vouchsafed to regenerate these thy 
servants by water and the Holy Ghost, and hast given unto them forgiveness 
of all their sins ; strengthen them, we beseech thee, O Lord, with the Holy 
Ghost, the Comforter; and daily increase in them thy manifold gifts of 
grace ; the spirit of wisdom and understanding, the spirit of counsel and 
ghostly strength, the spirit of knowledge and true godliness ; and fill them, O 
Lord, with the spirit of thy holy fear, now and forever. Amen. 
Then all of them in order kneeling before the Bishop, he shall lay his hands upon the head «f 
everyone severally, saying, 






168 THE COMPREHENSIVE CHURCH. 

course then, he must come at the earliest opportunity 
to the preliminary rite. 

That Confirmation is this preliminary rite has been 
shown in the Rubric last quoted, from the close of the 
office of adult baptism, p. 165. It is also asserted in the 
Rubric at the close of the order of Confirmation, which 
may be seen in the last note, (at the foot of this page.) 

Defend, O Lord, this thy child [or, this thy servant] with thy heavenly 
grace ; that he may continue thine forever, and daily increase in thy Holy 
Spirit more and more, until he come unto thy everlasting kingdom. Amen. 

Then shall the Bishop say 

The Lord be with you. 
Arts. And with thy spirit. 

And all kneeling down, the Bishop shall add, 

Let us pray. 

Our Father, who art in Heaven, Hallowed be thy Name ; Thy Kingdom 
come ; Thy Will be done on Earth, as it is in Heaven ; Give us this day our 
daily bread ; and forgive us our trespasses, as we forgive those who trespass 
against us; and lead us not into temptation; but deliver us from evil. Amen. 

And these Collects. 

Almighty and everlasting God, whomakest us both to will and to do those 
things which are good, and acceptable unto thy Divine Majesty ; we make 
our humble supplications unto thee for these thy servants, upon whom, after 
the example of thy holy Apostles, we have now laid our hands ; to certify 
them, by this sign, of thy favour and gracious goodness towards them. Let 
thy Fatherly hand, we beseech thee, ever be over them : Let thy Holy Spirit 
ever be with them : and so lead them in the knowledge and obedience of 
thy Word, that in the end they may obtain everlasting life, through our Lord 
Jesus Christ; who, with thee and the Holy Ghost, liveth and reigneth ever 
one God, world without end. Amen. 

O Almighty Lord, and everlasting God, vouchsafe, we beseech thee, to 
direct, sanctify, and govern both our hearts and bodies, in the ways of thy 
laws, and in the works of thy commandments ; that through thy most mighty 
protection, both here and ever, we may be preserved in body and soul, 
through our Lord and Saviour Jesus Christ. Amen. 

Then the Bishop shall bless them, saying thus; 

The blessing of God Almighty, the Father, the Son, and the Holy Ghost, 
be upon you, and remain with you forever. Amen. 

And there shall none be admitted to the Holy Communion, until such time as he be confirmed, 
or be ready and desirous to be confirmed." 



THE COMPREHENSIVE CHURCH* 169 

The Protestant Episcopal Church, holds, that af- 
ter Baptism no new obligations may be required for 
admission to the Lord's Supper. In Baptism the per- 
son confesses, to its full extent, the discipleship of the 
Lord Jesus Christ ; and this is all that is needed to 
entitle him to a seat among his fellow disciples at the 
Table of their Lord. It holds, that it is both incon- 
sistent in itself and unscriptural to require of a per- 
son once, by its own act, already admitted to the name 
and privileges of a member of the Christian Church, 
any new or different obligations, before he may be al- 
lowed to obey his Lord's command : •* Do this in re- 
membrance of me." Accordingly, in Confirmation 
there is no new obligation assumed. It is nothing 
more nor less than a solemn re-assumption of the 
one baptismal obligation. And the Church very prop- 
erly holds, that if any of its members should be un- 
willing to conform to its rules of order, so far as to 
be unwilling to confess Christ publicly a second time, 
and to be made a special subject of the prayers of the 
Church and of its chief earthly Pastor for the strength- 
ening grace of the Holy Ghost, he would, by such un- 
willingness, be proved unfit for the sacred Feast of 
Christ's humble and prayerful disciples. 

In almost all religious denominations there is some 
Rite, called the "owning of the Christian covenant,'* 
or by some other name, which interposes between 
Baptism and the Supper of the Lord. Confirmation 
is such a Rite. But if, in any case, a Church should 
require in such a Rite any obligations different from 

15 



170 THE COMPREHENSIVE CHURCH, 

those required in Baptism, it would by the requisition 
be elevating the institutions of man above the laws 
of Christ. 

There is a peculiar reference in Confirmation to 
Infant Baptism, to which we shall presently ask par- 
ticular attention. First, however, we will state brief- 
ly some of the other grounds on which the Rite is 
defended. 

It is contended, that Confirmation was instituted by 
the Apostles, and administered by them always, as in 
the Protestant Episcopal Church, as soon as possible 
after Baptism ; — that the earliest Christian Fathers 
testify to its continuance and enjoin it in strong 
terms ; — that the Church universal has always prac- 
tised it ;* — that it is a most effective bond of unity, by 
which every member of the Church becomes introdu- 
ced personally to his chief Pastor under Christ, and 
voluntarily acknowledges his canonical authority and 
superintendence; — that the particular benediction of 
a venerable man of God and a chief officer in the 
Church, received in this Rite, is desirable ; — that to 
be made a special subject of prayer by the whole 
Church met together in the name of Christ is profita- 
ble ; that to repeat the baptismal vow of self-consecra- 
tion to the Lord's service is in itself confirmatory of 
the disciple's faith and purposes ; — that, if these con- 

* From the Apostolical age to the Protestant Reformation there is no 
question of this assertion Since that era all Protestant Episcopal Churches 
have retained it, and all the Lutheran Churches (even those not Episcopal) 
have retained it. And the learned and leading men in all those Protestant 
Churches which have not retained it from Calvin and Beza down to the 
heads of the dissenters of the present day in our own country, have strongly 
favored the re-establishment of the Rite. 



THE COMPREHENSIVE CHURCH. 171 

siderations were absent, and the Rite were simply an 
ordinance of the Church for the sake of promoting 
decency and order in its services, there would be 
nothing objectionable in it, but much to recommend 
it. 

The force of all these considerations applies in the 
case even of persons who have been baptized in adult 
or riper years. 

We will not dwell upon this view of our subject, 
since the doing so would be foreign from our object. 

We now ask the attention of the reader to our main 
design in this Section — a statement of the relation of 
Confirmation to Infant Baptism. 

Our argument is brief and distinct. There is but 
"one Baptism." The same ideas must be always 
implied in it, upon whomsoever administered. There 
are two great ideas, as the Protestant Episcopal 
Church interprets the Scriptures, always implied in it, 
— the one a voluntary confession of the person baptized 
by Christ and His Church, the other a voluntary confes- 
sion of Christ and His Church, (after repentance and 
faith, i. e. conversion) by the person baptized. Now, 
in Infant Baptism the former may exist, but the latter 
can not exist. The voluntary confession of Christ 
and His Church, after repentance and faith, can not 
be made by the infant directly; and therefore the 
Church has appointed sponsors or sureties (legal 
agents, like the guardians of minors) to make it " in 
the name of the child." There must, it is therefore 
contended, in order to secure to an adult the perfect- 
ness or completeness of his Infant Baptism, be some 



172 THE COMPREHENSIVE CHURCH. 

one public act, as distinctive as Baptism itself, ap- 
pointed by the Church which practices Infant Baptism, 
for the definite and special object of allowing every 
person baptized in infancy to come before the Church 
and the world, when arrived at years of discretion, 
and having exercised repentance and faith, and there 
solemnly to 'assume his baptismal obligations to him- 
self, and by approving and acknowledging his Infant 
Baptism, to thus transfer it, to all intents and purpo- 
ses, to his maturity, as his own voluntary adult act. 

This view is not only suggested by common sense; 
it is sustained by manifest and abundant legal analo- 
gies. The adult thus acknowledges the infant (i. e. 
himself in his infancy) as his proxy ; he clothes the 
sponsors of his childhood with his power of attorney, 
he approves them as his agents, and binds himself to 
their acts. And what occasion can be more appro- 
priate to this one public and solemn act, than that 
which combines with this act so many other delight- 
ful and impressive associations — viz. the Rite of Con- 
firmation ? 

In the Protestant Episcopal Church, the ormer idea 
in Baptism (the voluntary confession of the person 
baptized by Christ and His Church) is accomplished 
upon the infant ; and the latter idea (the voluntary 
confession, by the person baptized, of Christ and His 
Church after repentance and faith), which is separated 
from the former in respect of time only so far as the 
nature of the case requires, is provided for in the Rite 
of Confirmation, which is thus shewn to be intimate- 
ly connected with Infant Baptism, and is, as it were, 



THE COMPREHENSIVE CHURCH. 173 

a part of it, and its proper and necessary sequel or 
complement. 

This peculiar relation of the Rite of Confirmation 
in the Protestant Episcopal Church to Infant Baptism, 
will be readily perceived by anyone who will compare 
together the Church Catechism and the offices of 
Baptism and Confirmation.* 

The view here presented is, that, although Confir- 
mation is, in many respects, an independent Rite, 
there is connected with its administration, in the Prot- 
estant Episcopal Church, an assumption of the pre- 
vious baptismal obligation and act, in such a way, 
that the rite is, so far at least as regards Infant Bap- 

* It may be objected to the view here presented, that the Protestant Epis" 
copal Church allows private Baptism of infants without sponsors. But 
the very fact alluded to confirms our views. The Protestant Episcopal 
Church (we speak not of the customs of any of its ministers or members who 
neglect or violate its regulations) allows private Baptism without the confes- 
sion of the Baptismal obligation, only in one case, that of infants or children, 
and when the life of the child is in such imminent hazard, that public Bap- 
tism cannot be performed. The confession of Christ by the sponsors for 
the child is in this case omitted, because there is no reasonable probability 
nor hope that the child will ever live to assume it for himself. All is done, 
which in the nature of the case is possible — the parent consecrates his 
child to the Lord, and the minister of Christ and the Church confesses the 
child in their behalf. Yet the Church provides, that " if the child which is 
after this sort baptized do afterwards live, it is expedient that it be brought 
into the Church, to the intent that the congregation may be certified of the 
time and form of Baptism privately before used ;" at the same time, when 
this certificate is read, the sponsors must publicly present the child, and, in 
its name, make the confession (which was before omitted for the reasons 
given) required in public Baptism, since now there is an expectation that 
the child may live to assume it. In other words, so soon as the child recov- 
ers from its dangerous sickness, the whole service of Public Baptism must 
be performed with it, excepting the act of immersion or affusion by water 
which was before done, and which is now certified. Thus, in all its offi- 
ces, the Protestant Episcopal Church never neglects to provide for what is 
considered necessary to the completeness of Baptism— the public confession 
of Christ by the person baptized. 
15* 



174 THE COMPREHENSIVE CHURCH. 

tism, the regular sequel or complement of it. We are 
looking at the Rite, just as it is in fact, as it exists 
in the ritual of the Church. We ask the reader to 
examine the order of Confirmation as printed just 
now in a note ; and he will perceive that the view here 
presented — this peculiar relation of confirmation to 
infant baptism — is altogether the most prominent in 
its administration. 

It appears to us, that in the view presented, we see 
one of the comprehensive arrangements of the Prot- 
estant Episcopal Church — its capability to unite the 
opposing denominations of Christians. We think, 
then, that we shall have the attention and the appro- 
val of t)ur intelligent and candid readers, while we 
endeavor to shew very succinctly the bearing of our 
statements upon that subject. 

The dissenters in our country are all in two class- 
es — JPedo-Baptists and Baptists ; and none of them 
practise the rite of Confirmation. 

], Pedo-Baptists. We see not how any Church of 
Pedo-Baptist dissenters can allow the administration 
of Infant Baptism, while at the same time, they neg- 
lect to provide some one public Rite, which shall be 
equivalent for the purpose above stated (the public 
confession of Christ) to Confirmation. It will not do 
to say, that in the Lord's Supper is this equivalent ; 
because the Lord's Supper is divinely appointed (and 
man may not add to the appointment nor take away 
from it) to be the mode, not of confessing Christ be- 
fore the world, but of commemorating Christ in a so- 
cial communion with Himself and His disciples. It 
will not do to suppose an equivalent in any rite or cus- 



THE COMPREHENSIVE CHURCH. 175 

torn, except one, which shall be specially designed for 
the purpose, and which shall be directly connected with 
the Baptism of the infant, as a sequel or complement ; 
because Baptism is the one and only divinely appointed 
mode in connexion with which Christ shall be confessed. 

The Pedo-Baptist dissenter, as appears to us, for- 
gets that, in rejecting Confirmation, and supplying no 
equivalent for this particular use of the Rite, he de- 
tracts from the perfectness of Infant Baptism — he 
provides the one part of Baptism — the confession of 
the individual by Christ and His Church, — but he 
neglects to provide for the other part — the confes- 
sion of Christ and His Church by the individual. 
£o long as this is the case, he lays himself open to 
the criticisms of his Baptist opponents. Here is 
a weak point in his system, .which he finds it difficult 
to cover. In the Protestant Episcopal Church the 
difficulty is exactly met by the peculiar relation of 
Confirmation to Infant Baptism. 

2. Baptists. If it is said, that none but adults may 
be baptized, we reply, that Confirmation in the view 
here presented is, de facto, adult Baptism. The adult, 
after repentance and faith, comes forward, and under 
the most solemn and public circumstances, declares : 
" I do here, in the presence of God and of this Con- 
gregation, renew the solemn promise and vow that 
was made in my name at my Baptism ; ratifying and 
confirming the same ; and acknowledging myself bound 
to believe and do all those things which my sponsors 
then undertook for me." Be it remembered, that 
there has been the zoashing of the water upon the body 
of the person with the regular Baptismal Form. Now, 
to analyze the above declaration, the adult declares 



176 THE COMPREHENSIVE CHURCH. 

to this effect : " I acknowledge that washing of water 
which was once performed upon my body with the 
regular Baptismal Form to be now my Baptism ; I 
assume it now as my own by this solemn and public 
act ; and I ratify, and also assume to myself, by this 
act, all the Baptismal obligations which those persons, 
whom I hereby acknowledge as my sponsors, then un- 
dertook for me." The analogies are numerous. As 
a man recognizes the contracts of his agents or of his 
minor children, as a man, by his note of hand, as- 
sumes the obligation of a book-debt which has been 
outlawed, (to mention a few out of many examples) 
so does the same principle apply in the act of Confir- 
mation. It matters not, indeed, at what previous time 
the Baptism by water may have been effected, so long 
as the individual, after repentance and faith, in a for- 
mal and solemn act, specially appropriated to the pur- 
pose by the authority of the Church, does expressly 
assume to himself that Baptism and its obligations. In 
this act of assumption, whensoever it occur, he trans- 
fers the Baptism of his infancy to the moment in 
which he assumes it, he makes it his own present 
adult act. Thus Confirmation is, de facto, adult Bap- 
tism. 

If it be said, that immersion is the only valid form 
of Baptism, we reply, that the parent may have his 
children baptized by immersion (for the Protestant 
Episcopal Church allows either affusion or immersion, 
and he may have his choice and insist upon it) ; and 
it seems to us that a person, who was baptized by 
immersion, with sponsors, in his infancy, and who af- 
terwards has been confirmed in the order of the Prot- 



THE COMPREHENSIVE CHURCH. 177 

estant Episcopal Church, (and thus has transferred 
his Infant Baptism by immersion to the moment of 
his adult years wherein he was confirmed) must be 
acknowledged, upon even the strictest principles of 
our Baptist brethren, as having had, de facto, all that 
they esteem essential to Christian Baptism.* 

The view of Confirmation presented must commend 
itself, we presume, to our Baptist brethren ; for it is 
in perfect harmony with all the fundamental princi- 
ples of their ecclesiastical system — those of Congre- 
gationalism. They acknowledge and contend for no 
other than the de facto validity of their own ministry 
and sacraments, i. e. their validity, because they ex- 

*The assertion, which we sometimes hear, that even adult Baptism, and 
that by immersion, must, in order to be valid, have been administered by a 
minister, who has himself been baptized as an adult and by immersion, we 
suppose, is not made by intelligent Baptists ; since at the period of the .Ref- 
ormation there had been no such thing practised, for several preceding cen- 
turies, in Europe, as either adult Baptism or Baptism by immersion, the 
practice of the Roman Catholic Church (with a partial exception in Eng- 
land, in the matter of immersion,; having been the Baptism of infants and 
that by sprinkling. Accordingly, the validity of the first adult Baptisms by 
immersion, in the chain which began at that time (granting for the occa- 
sion, although unnecessarily, that there has been an unbroken chain in the 
succession of such Baptisms), must depend simply upon the fact that such 
adults were actually immersed, or immersed themselves, and not upon the 
principle contained in the assertion which we are noticing. This assertion 
would annihilate the validity of all the present adult Baptisms by immer- 
sion in our country and in the world ; and therefore we suppose, that no in- 
telligent Baptist would venture or approve it. The validity of such Bap- 
tisms must rest upon grounds entirely independent of the fact, whether the 
minister, who performs them, has ever been so baptized or not. The va- 
lidity of such Baptisms depends simply upon the fact of their having been 
actually performed (whether by the individuals themselves or by others, mat- 
ters not) without any reference whatsoever to the qualifications of the min- 
ister. The fact, therefore, that many of the ministers of the Protestant 
Episcopal Church were never baptized by immersion, would not prevent 
any intelligent Baptist from uniting himself with the Protestant Episcopal 
Church; since that fact could not affect nor weaken the validity of any 
immersions which such ministers might be called upon to administer. 



L 



178 THE COMPREHENSIVE CHURCH, 

ist and are acknowledged by the Church, in other 
words, because they do actually have, to all intents 
and purposes, a ministry and sacraments — a validity 
independent of any particular mode or causes through 
which these exist. Upon the same principles, they 
must admit the de facto validity of the Baptism (al- 
though performed in infancy) of all adults, who, in 
compliance with a special and formal requisition of 
the Church, have voluntarily, after repentance and 
faith, assumed their infant Baptism as their own adult 
act. Confirmation is actually equivalent to adult 
Baptism ; it is, to all intents and purposes, adult Bap- 
tism ; and such adult Baptism, in the very fact that it 
exists, actually is, upon the ecclesiastical principles of 
Baptists, valid, just as their own ministry and sacra- 
ments (even their own Baptism) are valid. There is 
no escape from this argument. We may say, without 
boasting, that it is perfectly clear and perfectly con- 
clusive. The reasoning, which would disprove our 
assertion — that Confirmation as practised in the 
Protestant Episcopal Church, is de facto Adult Bap- 
tism — would inevitably disprove also the validity of all 
the ministry and sacraments, and ecclesiastical regula- 
tions of all the Baptist Churches. 

We can conceive of only one reason, which, so 
far as the whole subject of Baptism is concerned, can 
operate upon the mind of any Baptist Dissenter to 
prevent him from uniting with the Protestant Epis- 
copal Church. It is this : he would be obliged to 
communicate in the Lord's Supper, doubtless, with 
many who have never been immersed ; and if he 
should conscientiously account it sin to do so, he 



THE COMPREHENSIVE CHURCH. 179 

could not conscientiously communicate at the Lord's 
Table in the Protestant Episcopal Church, where 
many, who have never been immersed, w r ould doubt- 
less be present. But, if any Baptist is satisfied to re- 
ceive for himself and children and all who think with 
him, such ordinances as himself approves ; and if he 
does not deem it a necessary part of his duty to de- 
cide upon the conclusions of other Christians; and if 
he is conscientiously willing to sit down with all oth- 
er Christians at the Lord's Table, leaving it to each 
to determine his own duty in the fear of God, (he 
having, all along, for himself and for all who think 
with him, whatsoever he holds essential in the Church 
and its sacraments, and losing no personal or spiritual 
privilege by such union), then I see no reason why 
such a Baptist may not (so far as any differences on 
the subject of Baptism are concerned) unite himself 
at once and heartily with the Protestant Episcopal 
Church. Indeed, he might, without any sacrifice of 
his Baptist principles, bring forward his children to 
infant Baptism, (by immersion), therein placing them 
under the covenant care of sponsors and of the 
Church, and receiving for himself and children that 
peculiar blessing which any such voluntary and pub- 
lic and faithful consecration of his children to God 
would obtain.* At the same time, his children, after 
repentance and faith in their riper years, might as- 

* In some Baptist Societies, it has been customary for the ministers snd 
the people to bring their children before the congregation and publicly to 
dedicate them to God. The suggestion here made accords with the custom 
referred to, and would meet every where the natural wishes of the parent's 
heart. 



180 THE COMPREHENSIVE CHURCH* 

sume, and would be required to assume, their infant 
Baptism as their own adult act, (thus making it de 
facto their adult Baptism,) in Confirmation, prior to 
their admission to the Holy Communion. 

In looking into the institutions of the Protestant 
Episcopal Church, on the subject of Baptism, we find 
that infant Baptism is allowed, so that the Pedo-Bap- 
tist Dissenter may on this head be satisfied ; while 
the Rite of Confirmation is so connected with it, that 
the Baptist Dissenter may have nothing to object to, 
on the score of his peculiarity. We ask : Is there 
not comprehensiveness in that system, which unites, 
so easily and harmoniously, opinions and practices, 
which, when considered separately, appear irreconci- 
lable ? Is not that a comprehensive system, which may 
unite both Pedo-Baptists and Baptists into one Church, 
allowing each to retain his peculiarity both of opin- 
ion and of practice ; while their diversities shall not 
only not conflict, but combine most naturally and ef- 
fectively to sustain each other, as well as the one sys- 
tem, which includes and upholds them both? 

SECTION XVI. 

THE SUPPER OF THE LORD. 

The meaning of the Lord's Supper in the Protestant Episcopal Church — a 
commemoration of the love of Christ— proved from standards-— Qualifi- 
cations for the Lord's Supper— whatsoever may be included in a worthy 
discipleship of Christ — proved from standards— the views of the Protest- 
ant Episcopal Church commend themselves to all Christian people of ev- 
ery denomination. 

Our object in this Section is concisely to explain 
what the Protestant Episcopal Church considers the 



THE COMPREHENSIVE CHURCH. 181 

meaning of the Lord's Supper, and the qualifications 
for it. 

1. The meaning of the Lord's Supper. This holy 
ordinance or sacrament is regarded by the Protestant 
Episcopal Church, as by all other Protestant Church- 
es, as the public and solemn commemoration or me- 
morial, by His disciples, of the love of the Lord Jesus 
Christ, in His sufferings and death for sinners. 

A few extracts from the Order for its Administra- 
tion will explain its meaning. 

The warning or invitation given on the Sunday or 
Holy-Day previous to its administration, commences 
thus : 

" Dearly beloved, on day next, I purpose, 

through God's assistance, to administer to all such as 
shall be religiously and devoutly disposed, the most 
comfortable Sacrament of the Body and Blood of 
Christ ; to be by them received, in remembrance of 
his meritorious Cross and Passion; whereby alone 
we obtain remission of our sins, and are made parta- 
kers of the kingdom of heaven." 

In the Exhortation, given at the time of its cele- 
bration, the following passage occurs : 

" And to the end that we should always remember 
the exceeding great love of our Masrer and only Sav- 
iour Jesus Christ, thus dying for us, and the innumer- 
able benefits which by his precious blood-shedding 
he hath obtained for us, he hath instituted and ordain- 
ed holy Mysteries, as pledges of his love, and for a 
continual remembrance of his death, to our great and 
endless comfort." 

16 



182 THE COMPREHENSIVE CHURCH. 

The prayer of Consecration is as follows : 
u All glory be to thee, Almighty God, our heavenly 
Father, for that thou, of thy tender mercy, didst give 
thine only Son Jesus Christ to suffer death upon the 
cross for our redemption; who made there (by his 
one oblation of himself once offered) a full, perfect, 
and sufficient sacrifice, oblation, and satisfaction, for 
the sins of the whole world ; and did institute, and 
in his holy gospel command us to continue a perpetu- 
al memory of that his precious death and sacrifice 
until his coming again : For in the night in which he 
was betrayed* he took bread ; and when he had given 
thanks, f he brake it, and gave it to his disciples, say- 
ing, Take, eat,! this is my Body, which is given for 
you ; Do this in remembrance of me. Likewise, af- 
ter Supper§ he took the cup ; and when he had given 
thanks, he gave it to them, saying, Drink ye all of 
this, for || this is my Blood, of the New Testament, 
which is shed for you, and for many, for the remission 
of sins ; Do this, as oft as ye shall drink it, in remem- 
brance of me. 

Wherefore, O Lord and heavenly Fa- 

The Oblation, ' . . . . • 

ther, according to the institution of thy 
dearly beloved Son our Saviour Jesus Christ, we, thy 
humble servants, do celebrate and make here before 
thy divine Majesty, with these thy holy gifts, which 

* Here the Priest is to take the Paten into his hands, 
t And here to break the Bread. 
X And here to lay his hand upon all the Bread. 
§ Here he is to take the Cup into his hand. 

|| And here he is to lay his hand upon every Vessel, in which there is any 
Wine to be consecrated. 



THE COMPREHENSIVE CHURCH. 183 

we now offer unto thee, the memorial thy Son hath 
commanded us to make ; having in remembrance his 
blessed passion and precious death, his mighty resur- 
rection and glorious ascension ; rendering unto thee 
most hearty thanks, for the innumerable benefits pro- 
cured unto us by the same. And we 

The Invocation. J 

most humbly beseech thee, O merciful 
Father, to hear us ; and of thy Almighty goodness, 
vouchsafe to bless and sanctify, with thy Word and 
Holy Spirit, these thy gifts and creatures of bread 
and wine ; that we, receiving them according to thy 
Son our Saviour Jesus Christ's holy institution, in re- 
membrance of his Death and Passion, may be parta- 
kers of his most blessed Body and Blood. And we 
earnestly desire thy fatherly goodness, mercifully to 
accept this our sacrifice of praise and thanksgiving ; 
most humbly beseeching thee to grant, that by the 
merits and death of thy Son Jesus Christ, and through 
faith in his blood, we, and all thy whole Church, may 
obtain remission of our sins, and all other benefits of 
his passion. And here we offer and present unto thee, 
O Lord, ourselves, our souls, and bodies, to be a rea- 
sonable, holy, and living sacrifice unto thee ; humbly 
beseeching thee, that we, and all others who shall be 
partakers of this holy Communion, may worthily re- 
ceive the most precious Body and Blood of thy Son 
Jesus Christ, be filled with thy grace and heavenly 
benediction, and made one body with him, that he 
may dwell in them, and they in him. And although 
we are unworthy, through our manifold sins, to offer 
unto thee any sacrifice ; yet we beseech thee to accept 
this our bounden duty and service, not weighing our 



184 THE COMPREHENSIVE CHURCH. 

merits, but pardoning our offences ; through Jesus 
Christ our Lord; by whom, and with whom, in the 
unity of the Holy Ghost, all honor and glory be unto 
thee, O Father Almighty, world without end. Amen." 

In delivering the elements the minister first pro- 
nounces a benediction, or asks a blessing upon each 
communicant, and then calls upon him to remember 
Christ, and have faith in Him, and be thankful : 
" When he delivereththe Bread, he shall say, 

The body of our Lord Jesus Christ, which was 
given for thee, preserve thy body and soul unto ever- 
lasting life : Take and eat this in remembrance that 
Christ died for thee, and feed on him in thy heart by 
faith, with thanksgiving. 

And the Minister who delivereth the Cup, shall say, 

The blood of our Lord Jesus Christ, which was 
shed for thee, preserve thy body and soul unto ever- 
lasting life : Drink this in remembrance that Christ's 
blood was shed for thee, and be thankful." 

The same meaning is assigned in the Church Cate- 
chism : 

" Quest. Why was the Sacrament of the Lord's 
Supper ordained ? 

Ans. For the continual remembrance of the sac- 
rifice of the death of Christ, and of the benefits which 
we receive thereby. 

Quest. What is the outward part or sign of the 
Lord's Supper ? 

Ans. Bread and Wine, which the Lord hath com- 
manded to be received. 

Quest. What is the inward part or thing signified ? 

Ans. The Body and Blood of Christ, which are 



THE COMPREHENSIVE CHURCH. 185 

spiritually taken and received by the faithful in the 
Lord's Supper. 

Quest. What are the benefits whereof we are 
partakers thereby ? 

Ans. The strengthening and refreshing of our 
souls by the Body and Blood of Christ, as our bodies 
are by the bread and wine." 

2. Qualifications for the Lord's Supper. These 
are, as in all other Protestant Churches, whatsoever 
is implied in a true discipleship of Christ, — self ex- 
amination, repentance, faith, a deep sense of sinful- 
ness and unworthiness, humble thankfulness, charity, 
holiness. These qualifications are insisted on through- 
out the whole order for its administration, particular- 
ly in the preliminary warnings and exhortations. 
One or two extracts from this service at the time of 
the celebration of the Holy Ordinance will suffice for 
proof. In the early portion of the service and follow- 
ing up the warnings which notify the administration, 
we find the following : 

" At the time of the Celebration of the Communion, the Priest 
shall say this Exhortation. 

Dearly beloved in the Lord, ye who mind to come 
to the Holy Communion of the Body and Blood of 
our Saviour Christ, must consider how St. Paul ex- 
horteth all persons diligently to try and examine them- 
selves, before they presume to eat of that Bread, and 
drink of that Cup. For as the benefit is great, if with 
a true penitent heart and lively faith we receive that 
holy Sacrament ; so is the danger great, if we receive 
the same unworthily. Judge therefore yourselves, 
brethren, that ye be not judged of the Lord ; repent 

16* 



186 THE COMPREHENSIVE CHURCH. 

ye truly for your sins past ; have a lively and stedfast 
faith in Christ our Saviour ; amend your lives, and be 
in perfect charity with all men : so shall ye be meet 
partakers of those holy Mysteries. And above all 
things, ye must give most humble and hearty thanks 
to God the Father, the Son, and the Holy Ghost, for 
the redemption of the world by the death and passion 
of our Saviour Christ, both God and man ; who did 
humble himself, even to the death upon the cross, for 
us miserable sinners, who lay in darkness and the 
shadow of death ; that he might make us the chil- 
dren of God, and exalt us to everlasting life. 

[The clause, commencing " And to the end, &c." 
— which belongs here, was quoted just now in explain- 
ing the meaning of this Sacrament. See back on 
page 181.] 

To him, therefore, with the Father, and the Holy 
Ghost, let us give (as we are most bounden) continual 
thanks ; submitting ourselves wholly to his holy will 
and pleasure, and studying to serve him in true holi- 
ness and righteousness, all the days of our life. 
Amen. 

Then shall the Priest say to those who come to receive the Ho- 
ly Communion, 

Ye who do truly and earnestly repent you of your 
sins, and are in love and charity with your neighbors, 
and intend to lead a new life, following the command- 
ments of God, and walking from henceforth in his ho- 
ly ways ; draw near with faith, and take this holy 
Sacrament to your comfort; and make your humble 
confession to Almighty God, devoutly kneeling. 






THE COMPREHENSIVE CHURCH. 187 

Then shall this general Confession be made, by the Priest and 
all those who are minded to receive the Holy Communion, 
humbly kneeling. 

Almighty God, Father of our Lord Jesus Christ, 
Maker of all things, Judge of all men; we acknowl- 
edge and bewail our manifold sins and wickedness, 
which we from time to time most grievously have 
committed, by thought, word, and deed, against thy 
divine Majesty ; provoking most justly thy wrath and 
indignation agaiust us. We do earnestly repent, and 
are heartily sorry for these our misdoings ; the re- 
membrance of them is grievous unto us; the burthen 
of them is intolerable. Have mercy upon us, have 
mercy upon us, most merciful Father ; for thy Son 
our Lord Jesus Christ's sake, forgive us all that is 
past ; and grant, that we may ever hereafter serve and 
please thee in newness of life, to the honour and glo- 
ry of thy name, through Jesus Christ our Lord. 
Amen." 

Immediately before the Prayer of Consecration the 
following is introduced : 

" Then shall the Priest, kneeling down at the Lord's Table, 
say, in the name of all those who shall receive the Communion 
this Prayer following: 

We do not presume to come to this thy Table, O 
merciful Lord, trusting in our own righteousness, but 
in thy manifold and great mercies. We are not wor- 
thy so much as to gather up the crumbs under thy Ta- 
ble. But thou art the same Lord, whose property is 
always to have mercy : Grant us therefore, gracious 
Lord, so to eat the flesh of thy dear Son Jesus Christ, 
and to drink his blood, that our sinful bodies may be 
made clean by his body, and our souls washed through 



188 THE COMPREHENSIVE CHURCH. 

his most precious blood, and that we may evermore 
dwell in him, and he in us. Amen?' 

The concluding clauses of the Prayer of Conse- 
cration quoted under the former head illustrate our 
topic further. The reader is referred to them. The 
same qualifications are stated concisely in the Church 
Catechism : 

" Quest. What is required of those who come to 
the Lord's Supper ? 

Ans. To examine themselves, whether they re- 
pent them truly of their former sins, stedfastly pur- 
posing to lead a new life ; have a lively faith in God's 
mercy, through Christ, with a thankful remembrance 
of his death; and be in charity with all men." 

We might have added illustrations on both of the 
topics in this Section from the Homilies, particularly 
the 27th (the 15th of the second Book), on the Holy 
Sacrament, but they are not necessary. We have 
purposely omitted to illustrate from the Articles of 
Religion, because the Articles do not profess to go 
into the whole subject of the Lord's Supper, the 
standards quoted from, and referred to above being 
thought sufficient. The four Articles on the Lord's 
Supper are designed simply to meet certain errors of 
the Church of Rome, in relation to it. They are sub- 
joined : 

"Art. XXVIII. Of the Lord's Supper.— The Sup- 
per of the Lord is not only a sign of the Love that 
Christians ought to have among themselves one to 
another ; but rather it is a Sacrament of our Re- 
demption by Christ's death : insomuch that to such as 
rightly, worthily, and with faith receive the same, the 



THE COMPREHENSIVE CHURCH. 189 

Bread which we break is a partaking of the Body of 
Christ; and likewise the Cup of Blessing is a parta- 
king of the Blood of Christ. 

Transubstantiation (or the change of the Substance 
of Bread and Wine) in the Supper of the Lord, can- 
not be proved by Holy Writ ; but it is repugnant to 
the plain words of Scripture, overthroweth the nature 
of a Sacrament, and hath given occasion to many Su- 
perstitions. 

The Body of Christ is given, taken, and eaten in 
the Supper, only after an heavenly and spiritual man- 
ner. And the mean whereby the Body of Christ is 
received and eaten in the Supper, is Faith. 

The Sacrament of the Lord's Supper was not by 
Christ's Ordinance reserved, carried about, lifted up, 
or worshipped. 

Art. XXIX. Of the Wicked which eat not of the 
Body of Christ in the Use of the Lord s Supper. — 
The wicked and such as be void of a lively faith, 
although they do carnally and visibly press with their 
teeth (as St. Augustine saith) the Sacraments of the 
Body and Blood of Christ ; yet in no wise are they 
partakers of Christ; but rather to their Condemna- 
tion do eat and drink the Sign or Sacrament of so 
great a thing. 

Art. XXX. Of both Kinds.— -The Cup of the 
Lord is not to be denied to the Lay-People : for both 
the parts of the Lord's Sacrament by Christ's Ordi- 
nance and Commandment, ought to be ministered to 
all Christian men alike. 

Art. XXXI. Of the one Oblation of Christ fin- 
ished upon the Cross. — The offering of Christ once 



190 THE COMPREHENSIVE CHURCH. 

made, is that perfect redemption, propitiation, and sat- 
isfaction for all the sins of the whole world, both 
original and actual ; and there is none other satisfac- 
tion for sin, but that alone. Wherefore the Sacrifice 
of Masses, in which it was commonly said, that the 
Priest did offer Christ for the quick and the dead, to 
have remission of pain or guilt, were blasphemous fa- 
bles, and dangerous deceits." 

The mode of admission to the Lord's Supper has 
been explained in Section 8, on admission to the Sa- 
craments. The rules for dealing with unworthy com- 
municants have been shewn in Section 11, on Disci- 
pline. 

It appears to us, that the views of the Protestant 
Episcopal Church on the subject of the Lord's Sup- 
per — its meaning, the qualifications for it, the mode 
of admission to it, and the discipline of those who 
are proved unworthy of it — are such as will commend 
themselves to the intelligent judgment and the hearty 
approval of sincere Christians, with whatever denom- 
ination they may be connected. There is nothing at 
all events, so far as its views on the Lord's Supper 
are concerned, to prevent them from uniting with the 
Protestant Episcopal Church. 

SECTION XVII. 

LITERARY, EDUCATIONAL, BENEVOLENT. AND MISSIONARY ASSOCI- 
ATIONS. 

Literary Institutions — Enumeration of some— for Males and Females — No 
General Education Society — various Diocesan Education Societies— sub- 
ject of Education under the consideration of the General Convention- 
General Sunday School Union— Diocesan and Local S. S. Societies— Gen- 



THE COMPREHENSIVE CHURCH. 191 

eral Theological Seminary — Diocesan Theological Seminaries — No Gene- 
ral Bible and Tract Societies — various Diocesan Bible and Tract and 
Common Prayer Book Societies—American Bible and Tract Societies — 
various Diocesan Benevolent Societies — various Diocesan Missionary So- 
cieties — City Mission Societies — the General Missionary Society — notice 
of its constitution — grezit Evangelical principles asserted in it — its opera- 
tions—money collected and expended by it— its principles such as to win 
the assent of all Christians. 

In giving a view of the System of the Protestant 
Episcopal Church, it is proper to notice, in passing, 
such topics as those in the title of this Section. 

1. There are various Literary and Collegiate In- 
stitutions under the care of Episcopalians. Among 
such we may name the Vermont Episcopal Institute, 
of Vermont ; Washington College, of Connecticut ; 
Columbia College, Geneva College, St. Paul's Col- 
lege, &c, of New York ; St. Mary's Hall (for fe- 
males), of New Jersey ; Kenyon College, of Ohio > 
Jubilee College, of Illinois; Episcopal School, of 
North Carolina ; Columbia Female Institute, of Ten- 
nessee ; Kemper College, of Missouri, &c. 

Some of these institutions are under the charge of 
the Convention of the Diocese in which they are lo- 
cated. Among such we name the Cheshire Episco- 
pal Academy, of Connecticut. 

Besides these, there are very many Parochial 
schools, and Academies for males and for females* 
and Boarding Schools, under the care of the Episco- 
palian clergy, or conducted in accordance with the 
principles of the Protestant Episcopal Church. 

2. There are various Diocesan Education Socie- 
ties connected with the Church in almost all the Dio- 
ceses. Such for instance, are the Church Scholar- 



192 THE COMPREHENSIVE CHURCH. 






ship Society, of Connecticut ; the Protestant Episco- 
pal Society for the Promotion of Religion and Learn- 
ing in the State of New York, the Education and 
Missionary Society, of New York, &c. 

There is, however, no General Education Society 
connected with the Protestant Episcopal Church. 
The subject has been several times before the Gene- 
ral Convention, and some plan will probably be soon 
matured, if it be found that the Diocesan Education 
Societies are inadequate to all the wants of the 
Church. 

The subject of " the Christian Education of the 
youth of both sexes in accordance with the princi- 
ples of the Church" is now in the hands of a Com- 
mittee appointed by the last General Convention, 
which Committee is "to make such a report to the 
next General Convention, as may aid them in adopt- 
ing the best measures for promoting this great object." 

There is a General Protestant Episcopal Sunday 
School Union, under the control of the General Con- 
vention, whose Secretary and Depository are located 
in New York City. 

There are, also, many Diocesan and City Sunday 
School Societies. 

There is a General Theological Seminary of the 
Protestant Episcopal Church, under the control of 
the General Convention, located in the City of New 
York. Its Faculty are very able, and many of the 
clergy of the Church are its graduates. 

There are, besides, sundry Diocesan Theological 
Seminaries, such as that at Alexandria, District of 



THE COMPREHENSIVE CHURCH. 193 

Columbia; at Gambier, Ohio; at Lexington, Ken- 
tucky ; at Peoria, Illinois, &c. 

3. There are no General Bible or Tract Societies 
of the Protestant Episcopal Church. The existence 
of the American Bible and Tract Societies, and of the 
Protestant Episcopal Bible and Tract Society of New 
York, whose Depositories are in a central point, 
seems to have rendered any General Societies of this 
sort in the Protestant Episcopal Church unnecessary. 

There are sundry Diocesan Societies for the circu- 
lation of Bibles and Tracts, and Common Prayer 
Books, such as the New York Bible and Common 
Prayer Book Society, of New York ; the Bishop 
White Common Prayer Book Society, of Pennsylva- 
nia; the Protestant Episcopal Tract Society, of New 
York ; the Protestant Episcopal Tract Society, of Vir- 
ginia, &c. 

There are various Diocesan Benevolent Societies, 
such as those for the relief of the widows and chil- 
dren of deceased clergymen, &,c. 

There are various Benevolent Institutions of other 
sorts, Diocesan and Parochial, connected with the 
Protestant Episcopal Church. 

It is to be remembered that many Episcopalians are 
connected with all the General (not denominational) 
Benevolent Societies in our country. 

4. In almost all the Dioceses there are Diocesan 
Missionary Societies, for the prosecution of Domes- 
tic Missions within the several Dioceses, such as the 
Education and Missionary Society of the Protestant 
Episcopal Church in the State of New York ; the 



194 THE COMPREHENSIVE CHURCH. 

Society for the Promotion of Christian Knowledge in 
Connecticut ; the Board of Missions in Massachu- 
setts ; the Protestant Episcopal Clerical Convocation 
of Rhode Island, &c. These local Societies have 
done much good. Probably one third of all the Dio- 
cesan clergy of the Protestant Episcopal Church in 
the United States, are supported wholly or in part by 
them. Probably seven-eighths of all the Protestant 
Episcopal Churches in the United States have been 
planted and sustained by them. 

There are, also, Protestant Episcopal City Missions 
sustained in several of the large cities of our country, 
as in New York, Boston, &c. 

There is a General Missionary Society, entitled 
<c The Domestic and Foreign Missionary Society of 
the Protestant Episcopal Church in the United States 
of America." We propose to review some leading 
principles in its Constitution. 

In the first place, this Society is composed, not of 
subscribers as such, but of all the members of the 
Church, according to the 2nd Article of its Constitu- 
tion : " The Society shall be considered as compre- 
hending all persons who are members of this Church." 
The principle here asserted is new in this application 
of it. No other church, we believe, excepting that 
of the Episcopal Church of the United Brethren, 
has ever asserted it distinctly in such a connexion. 
The theory of the Protestant Episcopal Church, as 
expressed in this Article with authority, is — that the 
Church of Christ is itself the great Missionary Soci- 
ety appointed by Himself; and that every person bap- 



THE COMPREHENSIVE CHURCH. 195 

tized into this Church is, ipso facto, whether he ac- 
knowledges his obligation or not, a member of the 
Missionary Society. The Constitution of this Gene- 
ral Missionary Society of the Protestant Episcopal 
Church is founded upon the principle here asserted. 

Again, the principle is carried out into the organi- 
zation of the society ; for according to the 3d Article 
of the Constitution, the General Convention " as the 
constituted representative body of the whole Protest- 
ant Episcopal Church in these United States," is the 
Managing or Executive Body, which has the entire 
control of the Society. Accordingly, at every trien- 
nial meeting, the General Convention " appoints, by 
a concurrent vote, on nomination by a joint Commit- 
tee of the two Houses, a Board of thirty members, 
who, together with the Bishops of this Church, and 
such persons as became patrons of this Society before 
the meeting of the General Convention in the year 
1829, shall be called the ' Board of Missions of the 
Protestant Episcopal Church in the United States of 
America.' " 

To this Board, by the 4th Article, is " entrusted 
the supervision of the General (i. e. not Diocesan) 
Missionary operations of the Church, with power to 
establish Missionary stations, appoint Missionaries, 
make appropriations of money, regulate the conduct- 
ing of Missions, &.c." 

This Board, by the 6th Article, is bound to " pub- 
lish an annual report of their proceedings for the in- 
formation of the Society (i. e. the Church), and pre- 



196 THE COMPREHENSIVE CHURCH. 

sent a triennial report to each stated General Conven- 
tion." 

This Board, also, as soon as may be after it has 
been constituted, is bound, by the 7th Article, to 
" appoint eight persons, four of whom shall be cler- 
gymen, and four of whom shall be laymen, who, to- 
gether with the Bishop of the Diocese in which the 
Committee shall be located, shall be a committee for 
Domestic Missions ; and eight other persons, four of 
whom shall be clergymen, and four of whom shall be 
laymen, who, together with the Bishop of the Dio- 
cese in which the Committee shall be located, shall 
be a Committee for Foreign Missions ; all of whom 
shall be, ex officio members of the Board of Missions. 
The Board of Missions shall determine the location 
of the Committees respectively." 

The present location of both Committees is the 
City of New York. 

According to the 9th Article, " the Board of Mis- 
sions shall appoint, for each Committee, a Secretary 
and General Agent, with a suitable salary, wno snail 
be the executive officer of the Committee, to collect 
information, to conduct its correspondence, to devise 
and recommend plans of operation, and, in general, 
to execute all the purposes of the Board, in his proper 
sphere, submitting all his measures, before their 
adoption, to the Committee for whom he is appointed, 
for their approval. Each Committee shall appoint a 
Treasurer. Local and subordinate agents and officers 
may, when necessary, be appointed by each Commit- 
tee." The Rev. J. Dixon Carder, D. D. is the present 






THE COMPREHENSIVE CHURCH. 197 

Secretary and General Agent for the Domestic Com- 
mittee ; and the Rev. John A. Vaughan, D. D. for 
the Foreign Committee. James Swords, Esq. of New 
York is Treasurer for the Domestic Committee ; and 
Dr. John Smyth Rogers of New York for the For- 
eign Committee. 

We have thus given a brief sketch of the plan of 
this General Missionary Society. We have seen 
that it recognizes distinctly, at the very head of its 
Constitution, the broad principle that the whole 
Church is the g^eat Missionary Society ; and all its 
organization is in accordance with this principle. 

Following out its noble principle to the widest ex- 
tent of its application, it asserts, in the 10th Article, 
that the field of this Society is the world, the whole 
world, and that all parts of thisfield have an equal claim 
upon the sympathies and exertions of the Church of 
Christ : u For the guidance of the committees, it is de- 
clared that the missionary field is always to be regarded 
as one, the w t orld ; the terms Domestic and Foreign be- 
ing understood as terms of locality, adopted for conven- 
ience. Domestic missions are those established with- 
in, and Foreign missions are those which are estab- 
lished without the territory of the United States.'' 

As is very proper the constitution closes, in the 
13th Article with a solemn recognition of the 
need of the superintendence and blessing of Almighty 
God, and the duty of constant and faithful prayer on 
the part of the Church : " It is recommended to every 
member of this Society (the Church) to pray to Al- 
mighty God for his blessing upon its designs, under 



198 THE COMPREHENSIVE CHURCH. 

the full conviction that unless He direct us in all our 
doings with His most gracious favor, and further us 
with His continual help, we can not reasonably hope 
to procure suitable persons to act as Missionaries, or 
expect that their endeavors will be successful." 

The operations of this society have hitherto been 
very much blessed both in our western Territories 
and new States, and also in Foreign lands. But it 
has been straitened for means. Its income at present 
is only about sixty thousand dollars per annum. It is, 
however, promising to do more ; and the plans of 
the society are formed in faith; and it is trusted, 
that ere long, this General Missionary Society of the 
Protestant Episcopal Church will call out the whole 
strength of the Church in sustaining and carrying 
into full and triumphant effect, the noble and truly 
evangelical missionary principles which are so une- 
quivocally asserted in its Constitution. 

It cannot be denied, that the theory of missions, and 
the relation of the Church to this subject, declared so 
authoritatively by the General Convention, are cor- 
rect. 

If the conviction of right principles and also the 
frankest acknowledgment of duty are evidences of 
the soundness* and honorableness of a Church, then 
there is much in the Protestant Episcopal Church to 
invite to its unity all those, certainly, who love to 
own and to fulfil the last charge of their ascended 
Lord : " Go ye into all the world, and preach the 
Gospel to every creature." 



THE COMPREHENSIVE CHURCH. 199 



ECTION X V 1 I I . 



Replies to several enquiries— liberty in the P. E. Church— to join voluntary 
and benevolent societies — to form associations for religious improvement 
— to offer extemporaneous prayers — to engage in social meetings for reli- 
gious purposes — to make special efforts for the good of souls — statement of 
a grand principle of liberty ill the P. E. Church — this Church therefore 
dear to all friends of religious liberty. 

There are certain questions, which meet Episco- 
palians continually, and which deserve to be answered 
in our present review. We have selected a few as 
specimens of the class. These we will briefly an- 
swer; and then we will state the principle upon 
which the answers are rendered. 

1. Are the ministers and members of the Protes- 
tant Episcopal Church at liberty to join the various 
voluntary societies for benevolent and other purposes, 
such as bible, tract, colonization, anti-slavery, peace, 
temperance, and other societies ? 

We reply : they are at perfect liberty to do so ; and 
we believe, distinguished members of the Protestant 
Episcopal Church are among the leading men in all 
these societies. 

2. Are the ministers and members of the Protes- 
tant Episcopal Church at liberty to unite themselves 
in little bands, or classes or associations for their per- 
sonal improvement in religious knowledge and affec- 
tions — associations like those, for instance, in the 
Methodist societies? 



200 THE COMPREHENSIVE CHURCH. 

We reply : they are at perfect liberty to do so. 
Such associations of Episcopalian ministers are very 
common ; and in many, probably most Episcopalian 
parishes, associations of the Laity similar in many re- 
spects do exist, though their names may be different, 
and though they have no formal name by which they 
are distinguished. 

3. Are the ministers and members of the Protes- 
tant Episcopal Church ever allowed to offer extempo- 
raneous prayers ? 

We reply : they are at perfect liberty to do so, on 
every occasion, and in all circumstances, for which 
no regular services are provided. 

4. Are the ministers and members of the Protestant 
Episcopal Church ever allowed to engage in prayer 
meetings and other social meetings for religious 
purposes ? 

We reply : they are at perfect liberty to do so ; and 
such meetings have been always more or less com- 
mon. 

5. Are the ministers and members of the Protes- 
tant Episcopal Church ever allowed to engage in pro- 
tracted meetings, and other special and extraordinary 
efforts for the good of souls ? 

We reply : they are at perfect liberty to do so. 
The various festivals and the fasts, the season of Lent, 
and the solemn Passion week, all appointed by the 
Church, are of this character. So also are the vari. 
ous clerical associations and convocations. The Pro- 
testant Episcopal Church holds, that men cannot pray 
too much, nor know too much of the Word of God, 



THE COMPREHENSIVE CHURCH. 201 

nor make too much effort for their own salvation and 
that of others. Supreme devotion is the end of all 
its arrangements. If the services of a congregation 
should be protracted through a year, or a century 
of years, there would be an " Order for Daily Morn- 
ing Prayer," and an " Order for Daily Evening Pray- 
er," and a ■* Table of Lessons of Holy Scripture to 
be read at morning and evening Prayer," provided by 
the Church, for every day in the year, or in the cen- 
tury of years, and offered to the use of that congre- 
gation. 

We have thus selected, and answered distinctly, a 
few very common and very broad questions. 

The principle, upon which our replies have been 
rendered, will apply to all other questions concerning 
the lawfulness of things in the Protestant Episcopal 
Church. The grand principle referred to, and which 
lies at the foundation of the system of the Protestant 
Episcopal Church, is this — perfect liberty in all things 
not defined by the positive laws which have been made 
and acknowledged by the whole Church. 

Every thing not defined by these laws is lawful ; 
and the only question, in reference to any such thing, 
is this : Is it expedient ? For it is true, in the Protes- 
tant Episcopal Church in the United States, as it was 
in the Primitive and Apostolical Church, of which 
St. Paul wrote : (1 Cor. x: 23.) " All things are 
lawful for me, but all things are not expedient : all 
things are lawful for me, but all things edify not." 

Within this Church may not all unite, who would 
" stand fast in the liberty wherewith Christ hath made 
them free V 



202 THE COMPREHENSIVE CHURCH. 



SECTION XIX 



ABAPTIVENESS. 



The P. E. Church adapted to all circumstances of society, and all the tem- 
peraments and habitudes of men — thus proved a true Church — accordant 
with the design of the Church — importance of adaptiveness — folly of es- 
tablishing a Church on different principles — necessity of adaptiveness 
illustrated — the opposite of adaptiveness a fundamental error in sectarism 
— lessons from the history of the past — the Church may not forbid any 
thing, and may use every thing, but sin— objections answered — no evils 
resulting from adaptiveness in the P. E. Church — such evils cannot exist 
in it — illustrated— -the writers advice to his Christian brethren — a word to 
Episcopalians— the P. E. Church founded on the most expansive princi- 
ples. 

Under the principle stated in the last Section, it 
will be seen, while individuals are left to the most un- 
restricted Christian liberty, the Church is, at the 
same time, made beautifully and exactly adaptive to 
all the varying circumstances of society and all the 
peculiar temperaments and habitudes of men. 

The propriety of the principle, and the vital impor- 
tance of such adaptiveness in the system of the Church, 
will be evident, if we look for a moment at the design 
of the Church. It is intended to take in all men, in 
all places, at all times, that it may teach and bless 
them, and keep them near to the Great Head. The 
Church, in its theory, is universal. It must therefore 
accommodate itself to all. It must be, like its min- 
isters, "all things to all men, that by any means it 
may win some." The example of Christ is the rule 
and pattern of His Church ; and as He adapted Him- ; 
self to all persons and all circumstances, so must His 



THE COMPREHENSIVE CHURCH. 203 

Church imitate Him. This adaptiveness is essential 
to the very idea of the Church ; and every Church 
which does not have it, is radically, if not fatally de- 
fective. The Church represents the universal religion 
of Christ, and must therefore be fitted to every class 
and condition and period of mankind. 

Now the habits and the intelligence of some com- 
munities are very different from those of others, and 
such must be approached in some respects very differ- 
ently. So, too, in all communities, there is a vast di- 
versity in the physical and moral temperaments of 
individuals, and the social habits and modes of inter- 
course of different classes of individuals. The Church 
1 must meet them all, nay more, she must embrace them 
all, nay, she must even do much more, she must make 
use of all these diversities, she must employ them all 
i as her own instruments (with which the God of nature 
I has furnished her) for elevating all classes to holiness, 
and conforming all individuals to the image of the 
i Lord. 

It is impossible, indeed, (to use the strong language 
'of a friend in conversation on another topic,) " it is 
treason against nature and treason against nature's 
God," to attempt to shape all the varieties of individ- 
ual mental, moral, and physical character, by one 
i exact and elaborately contrived standard of human 
rules. The attempt has been made often enough, and 
\ has always necessarily failed. It is the fundamental 
| error in sectarism. It is an error into which the 
weakness of men is continually falling. It springs 
from that inordinate but hidden self-love, which causes 



204 THE COMPREHENSIVE CHURCH. 

every man to look at himself as the standard of per- 
fection, to which all others must be made to conform. 
The Church, which embodies this error into its sys- 
tem must be always a limited Church, the Church of 
a sect, of a class of men, not the Church for the 
world. It has in it no elements of universality. 

To illustrate* the man of intellectual and refined 
tastes and of a sensitive and meditative temperament 
will enjoy much the solemn and regular services o 
the public worship of the Church, as well as private 
and intimate communion with his friend on the things 
of religion. He may examine much his own heart, 
and "purify himself as He is pure,'' and be often in 
prayer. Yet he may not be profited by more informal 
and social and communicative assemblies. His reli- 
gious sensibilities, which are of course modified by 
his other personal characteristics, might indeed be 
seriously injured by them. He might become criti- 
cal and perhaps cynical ; at least, he would bear a 
burden inconsistent with his Christain liberty. So 
long as he loves and serves his Master, and is faithful 
in the discharge of the manifest duties of piety, it 
would be wrong to insist that he must conform to cus- 
toms which are not consonant to his peculiar charac- 
ter. On the other hand he will be no standard for 
men of a different class. If he requires one rule, 
they require another. The men of every day life, 
common men, the great world of men for whom Christ 
died and whom Christ loves, must in their turn be 
indulged while they consult their natural predilections. 
Not sensitive, not meditative, like the other, or at 






THE COMPREHENSIVE CHURCH. 20§ 

least in the same degree, accustomed to be much 
together and to converse with unreserved freedom 
with each other upon all topics ; practical and confi- 
ding in all their habits ; familiar with the animated and 
exciting and discursive language of conversation, 
rather than the formal and quiet and studied language 
of books ; these men require, they must and will have, 
a liberty to act out their own religious sensibilities in 
their own way, and if they cannot have this liberty in 
one Church, they will have it in another. 

Now we would not legislate for this liberty. The 
Very law which should grant, would limit. There is 
! ho law which could reach all cases in any one com- 
: munity or in any one period, much less in all places 
and all ages. The proper course is, as in the system 
of the Protestant Episcopal Church, (would it were 
1 better understood even by its own members !) to leave 
this liberty untouched, without either the condemna- 
tion or the justification of law. The true Church of 
Christ, who is the universal Redeemer, and whose 
Church represents the universal religion, is liberal and 
forbearing with all. It is adapted to all. 

There are some lessons in the history of the past 
which apply forcibly to this subject. So long as the 
Church of Rome, even after it had lost the u harm- 
lessness of the dove," retained the " wisdom of the 
serpent," and, instead of restricting, encouraged liber- 
ty, it was sustained with all its errors. When the 
zeal of a St. Dominic, or a St. Francis, or a St. Ber* 
hard, or a Loyola was active and had excited power- 1 
ful sympathies, that Church, instead of opposing that 

18 



206 THE COMPREHENSIVE CHURCK, 

zeal and those sympathies, employed them as its own 
agencies, and made for itself most powerful friends 
and supporters of the very classes, which would have 
been its bitter adversaries, if they had been opposed* 
The broad and rapid stream, which flows forth, melt- 
ed from nature's ice by the genial summer sun, or 
projected from the mountain by nature's volcanic fires, 
and which it would be utterly vain to attempt to force 
back or to bury, may be easily diverted and guided in 
its course, and, like the rivers of Asia, be made to 
irrigate and fertilize and bless the land. 

There is but one thing which the Church of Christ 
may at all times forbid, but one thing in the world, 
which it may not under some circumstances be justi- 
fied in using, — and that one thing is sin. To fight 
against nature in all other things is to fight against 
God ; for God is in every thing except sin. Rather 
let the Church, like her Divine and Almighty and All- 
wise Head, seek not to destroy or to suppress nature, 
but to control nature ; not to oppose any of the legiti- 
mate operations of nature, but to bend them all as 
her own appropriate instrumentalities given her from 
heaven, to the accomplishment of her own heavenly 
purposes — the glory of God, and the salvation of 
souls. 

The characteristic of adaptiveness, whose impor- 
tance we have been briefly illustrating, belongs to the 
Protestant Episcopal Church ; and it is produced by 
the large liberty and toleration which are radical prin- 
ciples in its organization. 

It is well to state here, that the evils which are sup- 



THE COMPREHENSIVE CHURCH. 207 

posed sometimes to result from such liberty, cannot 
result from it in the Church, which is adapted to 
universality. They result from it often in sects; be- 
cause it is at variance with the narrow and intolerant 
spirit of sectarism. They cannot result from it in a 
Church universal, for it accords exactly with the spirit 
or genius of such a Church. That which is liberty 
in the universal Church, is but revolution or tyranny 
in the sect. The elasticity of an adaptive Church 
will yield, and fit it to every impression. The rigidity 
of the sect (which demands absolute unity in all 
things and cannot yield nor bend without relinquish- 
ing its peculiarity or distinctiveness) is such, that 
either itself must be broken by the new impression, 
or its members must be all crushed by it into one 
mass. 

We believe, that the evils referred to cannot result 
from the most extensive toleration in the Protestant 
Episcopal Church. There are in it restraining and 
regulating influences always steadily and powerfully 
at work — its standards of faith, and its standards of 
prayer, and its constant lessons from the word of God. 
The experience of the past corresponds with the con- 
clusions of our judgment, that no permanent or con- 
siderable evils (certainly none equivalent to the evils 
of intolerance) can result from the most unrestricted 
exercise of that large liberty which the Protestant 
Episcopal Church allows to its members. We believe, 
that this Church, while in its liberal system it is the 
encourager and patron of all varieties of action and 
effort for the promotion of human piety, is, at the 



208 THE COMPREHENSIVE CHURCH, 

same time, in its careful and scripturally defended 
system, the regulator and guide of them all. 

That evils may and do result from liberty under 
any circumstances, we grant ; but there are evils re- 
sulting from every thing which is connected at all 
with the imperfection and frailty of man's moral and 
mental nature. It cannot be otherwise. Still we 
contend, that where there is liberty there can be no 
permanent evils. Such as may arise, will be tempo- 
rary ; they will cure themselves ; they will be remov- 
ed soon by the common sense and experience of men. 
New evils, occasional evils, will arise and be removed 
continually, while the great body of the Church shall 
be continually progressing in grace and happiness. It 
cannot be thus where there is intolerance. Evils, the 
evils which always appertain to things human, will be 
made permanent ; and the devotions of many souls 
will be repressed ; and error will pass into malignity 
and heresy ; and innocent diversity of opinion or of 
practice will go out into rancorous and deadly schism. 
This has been the woful history of the Church of 
Christ, It takes but the enactment of a positive law 
—done in a moment of deliberation, or, it may be, of 
carelessness or of passion — to make a religious duty 
or a sin of a matter in itself indifferent or unimpor- 
tant ; and rulers, as well ecclesiastical as civil, should 
beware how they exert their power. The great fault 
of ecclesiastical legislators, in all ages of the Church, 
has been in legislating too much. They seem to have 
forgotten how wide and almost boundless is the appli- 
cation of a law, though it appear to be circumscribed ; 



THE COMPREHENSIVE CHURCH. 209 

and that even a legal license will operate somewhere 
as a legal prohibition. They seem to have forgotten 
that there are laws in nature itself and in the Gospel 
as well as in their codes of canons. The legislators 
of a Church ought to have faith in the common sense 
and the deliberate judgments and the sincere hearts of 
the Christian people ; they should trust much to the 
laws of experience, the laws of the human mind and 
affections; they should have calm confidence in the 
gracious care of the Holy Spirit, the superintendence 
of the Head of the Church. They ought not to seek 
to curtail the liberty of the earnest soul in its search- 
ings after holiness and God. 

The Protestant Episcopal Church, as it now exists, 
is, in the highest sense, an adaptive Church. It is 
able to take in the countless diversities in the practice 
of the Christian community, and to hallow them all, by 
the spirit of unity ; to convert them all from oppo- 
nents, often too bitter and severe, into friendly and 
loving co-workers with each other, all in the unity of 
its one capacious system. We pray that the day may 
be forever removed, when this Church shall be taken 
off from its present free and adaptive principles, to be 
placed upon an intolerant and sectarian foundation. 
And if the day shall come, when its own members 
and others professing Christianity, shall understand 
well the adaptiveness of its system, then the glorious 
ideal of an united and happy Church will be realized. 
But never can that ideal be realized until these prin- 
ciples are acknowledged sincerely and in practice. 

If the writer may be indulged in offering one word 

18* 



210 THE COMPREHENSIVE CHURCH. 

of Advice to his Christian brethren generally, he will 
say, let the principles of a Church, so free, and so 
adaptive, be carried out. So long as men are willing 
to conform to laws which respect essential duty, leave 
them in other matters to their liberty. You cannot, 
you ought not to restrict them. Jf men are willing 
to strive after holiness, let them do so in every way; 
it is hard enough to be gained in any way. And be 
sure, that whatsoever custom or effort will promote 
holiness is accordant with the design and the system 
of Christ's true Church. Let men alone, leave them 
to themselves, so long as they are willing to come to- 
gether upon the great essential principles on which 
Christ's Church is founded. 

To the Protestant Episcopalian we say : look well 
to the system of your Church, and endeavor to catch 
its spirit of forbearance and toleration, its spirit of 
wisdom and comprehensiveness. And remember, if 
ever you should be tempted to strive, or even to wish, 
to restrict the Christian liberty of your brother — his 
liberty in things not essential to salvation — then you 
will be tempted to war treacherously, and in the spirit 
of sectarism, against the grand and glorious princi- 
ples upon which your Church is established. 

SECTION xx. 

RELIGIOUS DEVOTION AND ACTION. 

Two "tests of a Church— Religious Devotion— formularies of the P. E» 
Church— high spirituality— order of services— holy men of the Church- 
distinction between the system of the P. E. Church and other systems for 
the production of devotion— Religious Action— variety and arrangement 
of evangelical subjects— in connexion with liberty— and with adaptive- 



THE COMPREHENSIVE CHURCH. 211 

ness— the P. E. Church the revival Church of the U. S.— working of the 
system — such a Church should be dear to all true Christians. 

In looking at the system of a Church — as a practi- 
cal system, there are, among others, two grand results, 
by which it must be tested \ firsts Religious Devotion, 
that is, its capacity to improve and cultivate the piety 
and spirituality of Christ's disciples, and next, Reli- 
gious Action, that is, its fitness to act upon the world 
in converting it to the servicejof the Lord Jesus Christ. 

In considering these results from the system of the 
Protestant Episcopal Church in the United States, we 
can only allude to them in the briefest terms. We 
do so, that the reader may follow out the subject more 
fully in his own thoughts, and in the more extensive 
treatises of others. 

I. Religious Devotion. — The Formularies of 
social public worship, or, as the Church terms it, of 
common prayer, illustratejhe spiritual standard of 
Churchmen.** 

* " Our Liturgy" says Bishop Newton, " was composed principally out of 
scripture or out of ancient liturgies and fathers. Our prayers are address- 
ed to the proper object through the proper mediator ; to the one God, through 
the ' one mediator between God and man' the man Christ Jesus. Each col- 
lect (prayer) begins with a solemn invocation of the one, and concludes 
with the prevailing merits and intercessions of the other. The variety of 
our service is another excellence in the composition of it, and contributes 
much to the keeping up of our attention and devotion. A sameness in any- 
thing soon satiates and wearies us ; and it is as difficult to keep the mind, 
as it is the body long in one posture. But by the beautiful intermixture of 
prayer and praise, of supplication and thanksgiving, of confession and 
absolution, of hymns and creeds, of psalms and lessons, (of Holy Scripture) 
our weariness is relieved, our attention is renewed, and we are led on 
agreeably from one subject to another. The frame of our Liturgy is some- 
what like the frame of the world ; it is order in variety, and though all the 
parts are different, yet the whole is consistent and regular. What renders 
it more excellent is its comprehensiveness. There is nothing that relates 






212 THE COMPREHENSIVE CHURCH. 



We cannot enter here into any analysis of these. 
We beg the reader to examine for himself the book 
of common prayer of the Protestant Episcopal 
Church in the United States ; and we venture to af- 

either to ourselves or others, nothing that concerns us either as men or mem- 
bers of society, nothing that conduces to our happiness in this world or in 
the world to come, but is comprehended in some or other of the petitions. 
It is easy while the minister is reading it, to appropriate and apply any pas- 
sage to ourselves and our own case. A great deal is expressed but more is 
implied ; and our devotions in our closets, and in our families, we cannot 
better perhaps express, than in the words of our Liturgy : it is so suited to 
all ranks and conditions, and adapted to all wants and occasions. The con- 
gregation have particular reason to be pleased, as they have a larger share 
in our service than in any other whatever ; and the minister and people mu- 
tually raise and inflame each other's devotions. It is a singular privilege, 
therefore, that our people enjoy, of bearing so large a part in our service ; 
and it is this that properly denominates ours, what really none else is, a book 
(service) of common prayer.'*'' Quoted in Bishop HobarVs " Companion for 
the Book of Common Prayer." p. 8 — 10. 

"I discovered in this (the P. E.) Church, in addition to sound doctrine, 
evangelical piety, and a truly Catholic spirit, the appendages of a Liturgy 
which furnished the worshiper with a medium of prayer that was appropri- 
ate, comprehensive, and spiritual, that afforded security against offensive 
additions as well as defections and variations, and that established a firm 
bulwark against any extensive or permanent degeneration into heresy — a 
form of public worship that gave and secured to the scriptures their deserv- 
ed participation in the service of the sanctuary ; and a discipline which a 
succession of ages has proved to be an effectual preservation of union and 
subordination. I was not a little confirmed in my determination to make 
this the Church of my choice, by the approbation which intelligent and 
catholic spirited clergymen of my former communion awarded to the Epis- 
copal Church ; and among them, one who stands second to scarcely a cler- 
gyman in the land in point of influence, learning, and talent, assured me, 
that had he known as much of this Church when he was a candidate for the 
ministry, as he now did, he should without hesitation have made his election 
to be an Episcopalian. In conclusion, 1 will only add that nearly fifteen 
years of intimate acquaintance with this Church, has strengthened my bond 
of attachment, nor have I to record a single circumstance of a seriously ad- 
verse character, save this — that Episcopalians in general do not rise up to the 
lofty standard and sublime spirituality of the Liturgy, Articles and discipline 
of their apostolical Church."— Extract from a letter in the Rev. J. A* 
Clark's " Walk about Sion," p. 277, 278. 






THE COMPREHENSIVE CHURCH. 213 

firm, that however high may be his attainments in the 
divine life, in the imitation of the spirit and character 
of the Lord Jesus Christ, he will find the devotion of 
this volume still equal to him, still in advance of him.* 

* " That distinguished Methodist divine, Dr. Adam Clark, says of the 
Liturgy of the P. E. Church, ' it is almost universally esteemed by the de- 
vout and pious of every denomination, and is the greatest effort of the Re- 
formation, next to the translation of the Scriptures into the English lan- 
guage ; a work which all who are acquainted with it, deem superior to 
every thing of the kind, produced either by ancient or modern times, and 
several of the prayers and services in which, were in use in the first ages of 
Christianity, and many of the best of them before the name of Pope or Po- 
pery was known in the earth. Asa form of devotion it has no equal in 
any part of the universal Church of God. It is founded on those doc- 
trines which contain the sum and essence of Christianity, and speaks the 
language of the sublimest piety, and of the most refined devotional feeling. 
Next to the bible, it is the book of my understanding and of my 
heart.' 

1 Though a Protestant Dissenter,' says the eminent Baptist minister, Rob- 
ert Hall, speaking of the Liturgy, ' I am by no means insensible to its merits. 
I believe that the evangelical purity of its sentiments, the chas- 
tised FERVOR OF ITS DEVOTION, AND THE MAJESTIC SIMPLICITY OF ITS LAN' 
GUAGE, HAVE COMBINED TO PLACE IT IN THE VERY FIRST RANK OF UNINSPIRED 
COMPOSITIONS.' " 

These quotations are taken from the " Churchman's Manual," an admira- 
ble volume, by the Rev. Benjamin Dorr, Rector of Christ's Church, Philadel- 
phia, formerly of Utica, N. Y., and more recently Secretary and general 
agent of the Dom. Com. of the Bd. of Miss, of the P. E. C. in the U. S. 
The doctrines, ministry and worship of the P. E. Church are clearly 
p.nd concisely opened and defended in this volume. Testimonies to the same 
effect with the above might be multiplied from other sources. We subjoin 
a single extract from a more partial, but very instructive and able writer: 
" In the Liturgy we have the very words in which some of the most saintly 
of men chose to breathe out their devotions. There are the prayers of such 
men as Crysostom, Gregory, and Cranmer, with a ' noble army' of others, 
whose names are high in the estimation of every true Christian. And there 
we have the rich and heavenly spirit of the olden time — the time when men 
1 walked with God,' and earnestly contended for the faith delivered to them. 
If we shall ever catch the fervor of those primitive days, will it not be when 
the incense of prayer is offered in the same censer of antiquity 7 Blame us 
not, then, if we value our Liturgy. It embodies the anthems of saints. It 
thrills the heart with the dying songs of the faithful. It is hallowed with 
the blood of martyrs. It glows with sacred fire. Long may it resound in 



214 THE COMPREHENSIVE CHURCH. 

Not to allude to numerous arguments in proof of 
the devotional tendencies of the Formularies of the 
Church, we will allude to one only in this place — the 
order of subjects presented in the annual course of the 
Ritual. If any arrangement might inflame our love 
for our Master, and quicken us to newness of life, 
this may be depended on for the purpose.* 

the temples of the crucified. Loud be its seraphic strains. Mighty its swel- 
ling chorus. Eternal the angelic hymn, G loria in excelsis Deo, Glory be 
to God on high V'—The Rev. Wm. Staunton's " Church Dictionary." Art. 
Liturgy, p. 320. 

* " The whole year is distinguished into two parts ; the one to commemo- 
rate Christ's living here on earth, and the other to direct us to live after his 
example. For the first are all the Sundays appointed, from Advent to Trini- 
ty Sunday ; for the second, all the Sundays from Trinity to Advent again. 
And because the first part is conversant about the life of Christ, and the 
mysteries of his divine dispensation, therefore, beginning at advent, is the 
memory of his incarnation celebrated ; and after that, his nativity ; then 
his circumcision; his manifestation to the Gentiles ; his doctrine; his 
miracles ; his passion ; his burial ; his resurrection ; his sending of the 
Holy Ghost ; all in the most perfect order : in all which we see the whole 
story and course of our Saviour in manifesting himself and his divine mys- 
teries to the world. The second part, which contains all the Sundays after 
Trinity till Advent, being for our guidance during our pilgrimage in this 
world, hath such Gospels in order appointed, as may most easily and plainly 
lead us in the true paths of Christianity ; that those, which are regenerated 
by Christ, and initiated into his faith, may know what virtues to follow, and 
what vices to eschew. Thus, in the first part, we are to learn the myste- 
ries of the Christian Religion ; and in the second, to practice that which is 
agreeable to the same. For so it behoves us, not only to know that we have 
no other foundation of our religion, but Christ Jesus, born, and crucified, and 
risen for us ; but also to build upon this foundation, such a life as he requires 
of us." Bishop Overall, quoted in Bishop BrovmelVs Family Prayer Book^ 
p. 84. 

" * While we are upon this subject, allow me to enquire,' said Mr. R , 

'upon what ground the Episcopal Church observes the Saints' days, and nu- 
merous other festivals, such as Christmas, &c : the Romish Church, you 
know, makes much of these.' 

<It is true,' was the reply ; ' and the Romish Church also makes much of 
Baptism and the Lord's Supper. But this is no reason why we should re- 



THE COMPREHENSIVE CHURCH. 215 

It is proper to point to the many sincere and exem- 
plary Christians, who have been trained up under the 

ject those ordinances. The observances, to which you refer, we adopt sole- 
ly on the ground of expediency. We do not think that Christ enjoined 
them, or tliat all Christians are bound to adopt them. In like manner we do 
not think that Christ enjoined the observance of the first Monday evening in 
each month as a season of prayer for Missions, nor that all Christians are 
necessarily bound so to observe it. But we do think that it is very pleasant, 
and proper, and profitable, to spend the first Monday evening of each month 
in this way— and that those Christians who do so will find it truly a season 
of refreshing from the Lord. So also we think it pleasant, and proper, and 
profitable, to observe those Christian festivals to which you have referred , 
and that a blessing will not fail to rest upon those who engage in those ap- 
propriate religious exercises with aright spirit. No possible objection can 
i be made to our observance of the Saints' days ; since we admit into the cal- 
I endar the names of those only, whose historylthe Holy Ghost hath recorded 
I in the sacred volume for our instruction. The Church observes these days 
for the same reason that memoirs are written, of good, and great, and distin- 
1 guished men. Who is there that does not regard the biography of such men 
asPayson, and Brainard, and Martyn, and Legh Richmond, as a great bless - 
' ing to the world 1 These memoirs have done a vast deal for the cause of 
i Christ. But surely Peter, and John, and Paul, in point of holiness and self- 
i sacrifice, were not inferior to Payson, and Brainard, and Martyn. And are 
not the lives of Peter and John, and Paul, then, worth contemplating ? Is 
it not proper that the ministers of the Church should, at least once a year, 
t ! , call the attention of the people to the contemplation of the holy lives, and 
' exalted piety of those first heralds of the cross, who did not count any sac- 
i rifices too great, s.> that they could but make known to a perishing world ' the 
I unsearchable riches of Christ V The other festivals and fasts, to which you 
refer, commemorate some event connected with the birth, life, or mediatorial 
1 work of Christ, thus furnishing- aft opportunity upon which to inculcate 
! severally, and with increased effect, the great doctrines of the cross. Long 
experience has convinced us of the expediency of setting apart particular 
I ] days, in which to contemplate the cardinal facts connected with the history 
1 of man's redemption. These annual commemorations are attended with 
H signal benefit. They make us more thoroughly acquainted with the promi- 
nent and most interesting Gospel facts, and impress the remembrance of 
\ | them more vividly upon our minds. By this arrangement we are sure to 
| \ have the great truths of salvation every year systematically brought up Je- 
ll I fore us. This is a very important consideration. As year after year, we 
| J contemplate, on Christmas, the incarnation of the son of God, with the kin- 
dred truths that stand connected with it; and on Epiphany, his manifesto.- 



316 THE COMPREHENSIVE CliURCHi 

influences of the Protestant Episcopal Church, as 
evidences of the fitness of the system of this Church 
to promote spirituality.* To say nothing of " the 

Hon to the Gentiles, and are thus led to pray over a dying world, that ' the 
heathen may be given to him for an inheritance, and the utmost parts of the 
earth for his possession' — then on Good Friday, as we contemplate his bittetf 
sufferings and death — on Easter, his resurrection from the tomb — on Ascen- 
sion day, his ascent from the top of Olivet to ' th£ right hand of God where 
he ever livethto make intercession for us'— on Whitsunday, the descent of 
the Holy Spirit to revive, refresh, enlighten, and sanctify our hearts: — and 
finally, on Trinity Sunday, the sublime and glorious mystery of the'- three 
that bear record in heaven, the Father, the Word, and the Holy Ghost, 
which three are one,' — 1 say, as from year to year, particular days bring up 
the consideration of these great fundamental truths, we find our faithin- 
vigorated, our love to the Redeemer increased, our knowledge enlarged and 
our souls refreshed.'' " — Walk about Sion, p. 318 — 3'21. 

* <l And here we must not omit to mention the obligations, which all 
Protestant Churches are under, to the learned and pious members of our 
communion. For the translation of the Scriptures, now in common use, 
we are indebted to Episcopalians. This ' most wonderful and incompara- 
ble work' was the joint labor of the most distinguished divines of the Eng- 
lish Church. That Church, too, has ever been considered as * the bulwark 
of the Reformation.' The first martyr to that glorious cause was Rogers,- 
an Episcopal divine, and after him, Cranmer, and Latimer and Ridley, and 
Hooper,— all of them Bishops distinguished for piety and learning — were 
called upon to lay down their lives in defence of the same holy principles. 
Of divines of later days, who have come forth in defence of the doctrines 
and institutions of our Church, we might name a Jewell, a Burnet, a Bar- 
row, a Bull, a Taylor, a Pearson, a Chillingworth, a Warburton and a Hors- 
ley ; and we might well say in respect of them — ' There were giants in the 
earth in those days.' But the time would fail us to tell of her Tillotsons, and 
her Leightons, her Halls, and her Wilsons ; or to speak of Usher, and Stan- 
hope, and Stillingfleet, and Jones and Seeker, and Porteus, and Butler, and 
Paley, and Magee, and Home ; — men whose praise is in all the Churches. 

Of illustrious Laymen, we can boast of a Locke, a Boyle, a Sir Isaac 
Newton, an Addison, and a Johnson, a Lord Littleton, a Sir William Jones* 
a Lord Chief Justice Hale,— and, in our own country, a Washington, a John 
Jay, a Chief Justice Marshall ; — men distinguished not less for their piety 
and virtue, than for their pre-eminent talents ;— men ' whose lives and writ- 
ings will continue to enlighten and improve mankind, so long as the art of 
printing shall perpetuate therm' And surely these men of mighty minds, 



THE COMPREHENSIVE CHURCH. %V1 

noble army of martyrs" of the Protestant Preforma- 
tion, the mention of such names as Walton, and Ken, 
and Herbert, and Hooker, and Leighton, and Venn* 
and Newton and Simeon, and the Wesleys, and Whit- 
field, (for these last were taught their devotion in the 
Church) and Heber, and Martyn, and Buchanan, and 
Thomason, and, in our own land, of the venerable 
White, and of Hobart, and Ravenscroft, and Bedell, 
and of the early lost, and tenderly mourned, the Eng- 
lish Henry Kirke White, and his compeers, Lyde, 
and Winslow, amongst ourselves, will furnish a suffi- 
cient illustration. 

We have spoken of Religious devotion, as distinct 
from Religious action ; and the distinction is manifest. 

Who applied their utmost powers to the investigation of religious truth ; may 
well serve to strengthen our confidence in the purity and soundness of a 
Church to which they were the ornament and support, and in the commun- 
ion of which they lived and died. 

Of laborers in the Missionary field, who have taken their lives in their 
hand, and gone forth with apostolic zeal, to preach the Gospel to every crea- 
ture, what names stand higher than Swartz, and Middleton, and Heber, and 
Henry Martyn 1 

As wnter3 of practical devotion, who are more read than Thomas Scott, 
and John Newton, and Legh Richmond, and William Wilberforce, and Han- 
nah More 1 

Or where will you look for works of more fervent piety— works that have 
been oftener blessed to the conversion of sinners, and the instruction and 
comfort of Christians — than Law's Serious Call, Beveridge's Private 
Thoughts, Scott's Christian Life, Sherlock on Death and Judgment, Wilson'g 
Private Meditations, Nelson's Practice of true Devotion, and Bishop Taylor's 
Holy Living and Holy Dying 1 Very many other works of a kindred spirit 
and character, to be found in the closet and sick room of almost every Chris- 
tian, of every name and nation, might be mentioned; but they will readily 
bccur to every pious reader's mind. 

These are indeed the precious fruits of piety, born, nourished, and perfect 
ed — so far as any thing human can be perfect- *in the Episcopal Churchi"-— 
Z)orr's Churchman's Manual, p. 278—280. 
19 



218 THE COMPREHENSIVE CHURCH. 

Now we contend, that the system of worship in the 
non-Episcopal churches of our country is not adapted 
to foster devotion ; and the devotion felt in the hearts 
of the members of these churches (and there is much 
of it, be it spoken to their praise) is attributable to oth- 
er causes not provided in their regular ecclesiastical 
systems. And the system of the Protestant Episcopal 
Church is contradistinguished from these other sys- 
tems, by the fact that it provides directly for the fur- 
therance of devotion, and that this result, so far as it 
has been accomplished among the Episcopalians of 
our country, is owing manifestly to the working of 
the system, even in the face of powerful counteracting 
causes connected with the history and progress of the 
Protestant Episcopal Church in the United States. 
The tendency of other systems, while they allow Reli- 
gious action, is, in connection with the spirit of the 
age, to discourage, or at least restrain unduly Reli- 
gious devotion. The system of the Protestant Epis- 
copal Church provides especially for the increase of 
devotion, while at the same time it furnishes to its 
members every encouragement to the most energetic 
action. We are only able here to hint at the distinc- 
tion above stated. The point to which we call atten- 
tion is this — that the system of the Protestant Episco- 
pal Church nourishes Religious devotion.* 

* Within a few months, a pious and intelligent minister of a dissenting 
denomination said to the writer, substantially as follows : " The reason why 
so many in the professedly religious community are not disposed to approve, 
or do not like to attend your Church service, is, that your service is too devo- 
tional ; the present is an undevotional age." He is in the main correct. 
There ought to be over all our land more of heart-worship, as well as i ltel- 
lectual and personal activity. 






; 



THE COMPREHENSIVE CHURCH. 219 

We will now consider the other topic. 

II. Religious Action. — The reader is requested 
to bear in mind what was said, in the last two Sections, 
on the liberty and the adaptiveness of the Protestant 
Episcopal Church. Let him consider those charac- 
teristics, as therein exemplified, in connexion with the 
stated and elevated devotional arrangements of the 
Church; and he will perceive that there is the largest 
scope and encouragement for Religious action. In- 
deed, the Protestant Episcopal Church is, in its sys- 
tem, the Revival Church of our country \ 

Look at the variety and at the same time the unity 
or harmony of Evangelical subjects continually pre- 
sented in the annual course of the Ritual — Ascen- 
sion, and Whitsunday, and Trinity, and Christmas, 
I and Epiphany, and Lent, and the solemn Passion- 
Week, wherein, in daily services (what would be call- 
ed, in the language of the time, an annual protracted 
meeting), we contemplate the tenderness and love, 
the sufferings, the judicial trials, and the bloody sweat, 
and the crucifixion and burial of our Lord, and final- 
ly, the glorious Easter — the festival of the Resurrect 
tion of Christ, and how much there is continually 
presented to quicken the pious and convert the care- 
less ! Look, then, at the liberty of the Church which 
allows the employment of so many and various co-op- 
erant instrumentalities to arouse and edify. And look 
at the adaptiveness of the Church, which carries it 
and its Gospel message to every class, and condition, 
and age, and to every heart. It is manifest that here 
is a system formed, w T hich needs only to be used to 



220 THE COMPREHENSIVE CHURCH. 

effect unrivaled results for the honor of the Master, 
There is no Ecclesiastical system extant which in it- 
self provides legitimately and directly for a constant 
and orderly succession of revivals over the whole 
country except this. Individuals and many societies 
of other denominations have been active in revivals, 
under some special or occasional arrangements; but 
the Protestant Episcopal Church is preeminently and 
singularly , in its system, the Revival Church of 
the United States .* 

*There is a passage in one of the writings of the Rev. Albeit Barnes, the 
distinguished Presbyterian clergyman of Philadelphia, suggested by the 
above observations which we cannot forbear to quote. It will be found in 
the concluding paragraphs of what Bishop" Onderdonk of Pennsylvania 
has called " a truly elegant and courteous tribute to the Episcopal Church 
>— a truly splendid eulogium on our Church — and one which does credit to 
the candor, the benevolence, the superiority to prejudice, of the elevated 
mind that conceived it, and the honorable frankness which gave it public 
utterance." The whole eulogium is as follows : " We associate it (Episco- 
pacy) with the brightest and happiest days of religion, and liberty, and lite- 
rature, and law. We remember that it was under the Episcopacy that the 
Church in England took its firm stand against the Papacy ; and that this 
was its form when Zion rose to light and splendor, from the dark night of 
ages. We remember the name of Cranmer, — Cranmer, first, in many re- 
spects, among the Reformers ; that it was by his steady and unerring hand, 
that, under God, the pure Church of the Saviour was conducted through 
the agitating and distressing times of Henry VIII. We remember that 
God watched over that wonderful man ; that he gave this distinguished pre- 
late access to the heart of one of the most capricious, cruel, inexorable? 
blood-thirsty, and licentious monarchs that has disgraced the world ; that 
God, for the sake of Cranmer, and his Church, conducted Henry, as ' by a 
hook in the nose,' and made him faithful to the Archbishop of Canterbury, 
when faithful to none else ; so that, perhaps, the only redeeming trait in the 
character of Henry is his fidelity to this first British prelate under the Re- 
formation. The world will not soon forget the names of Latimer, and Rid- 
ley, and Rodgers, and Bradford ; names associated, in the feelings of Chris- 
tians, with the long list of ancient confessors ' of whom the world was not 
worthy, 5 and who did honor to entire ages of mankind, by sealing their at- 
tachment to the Son of God on the rack, or amid the flames. Nor can we 
forget that we owe to Episcopacy that which fills our minds with grati- 
tude and praise, when we look for examples of consecrated talent, and ele- 






THE COMPREHENSIVE CHURCH. 221 

The actual working of the system, where it has 
been faithfully carried out, agrees with our statements. 

There are scores of Protestant Episcopal Churches 
in our country which have for years been blessed with 
a continual revival of religion, and in which hardly 

gant literature, and humble devoted piety. While men honor elevated 
Christian feeling ; while they revere sound learning ; while they render 
tribute to clear and profound reasoning, they will not forget the names of 
Barrow and Taylor, of Tillotson, and Hooker, and Butler ; — and when they 
think of humble, pure, sweet, heavenly piety, their minds will recur in- 
stinctively to the name of Leighton. Such names, with a host of others, 
do honor to the world. When we think of them, we have it not in our 
hearts to utter one word against a Church" which has thus done honor to 
our race, and to our common Christianity. 

Such we wish "Episcopacy still to be. We have always thought that 
there are Christian minds and hearts that would find more edification in 
the forms of worship in that Church than in any other. We regard it as 
adapted to call forth Christian energy, that might otherwise be dormant. 

We have never doubted that many of the purest flames of 

devotion that rise from the earth, ascend from the altars of the Episco- 
pal Church, and that many of the purest spirits that the earth contains, 
minister at those altars, or breathe forth their prayers and praises in lan- 
guage consecrated by the use of piety for centuries. 

We have but one wish in regard to Episcopacy We wish her 

to fall in with, or to go in advance of, others, in the spirit of the age. Our 
desire is that she may become throughout, — as we rejoice she is increasingly 
becoming, — the warm, devoted friend of revivals and missionary operations. 
She is consolidated ; well marshalled ; under an efficient system of laws ; 
and preeminently fitted for powerful action in the field of Christian war- 
fare. We desire to see her, what the Macedonian phalanx was in the an- 
cient army ; with her dense, solid organization, with her unity of move- 
ment, with her power of maintaining the position which she takes ; and 
with her eminent ability to advance the cause of sacred learning, and the 
love of order and of law, attending or leading all othei Churches in the 
conquests of redemption in an alienated world. We would even rejoice to 
see her who was first in the field at the Reformation in England, first, also, 
in the field, when the Son of God shall come to take to himself his great 
power ; and whatever positions may be assigned to other denomination-', we 
have no doubt that the Episcopal Church is destined yet to be, throughout, 
the warm friend of revivals, and to consecrate her wealth and power to the 
work of making a perpetual aggression on the territories of sin and of 
death." Qiristian Spectator, Vol. 6. See ah o " Episcopacy examined and 
rt-ezamincd" New York, Protestant Episcopal Tract Society." p. 89—91, 
19* 



222 THE COMPREHENSIVE CHURCH. 

a month elapses without some new accessions to the 
list of the confirmed and of the communicants. And 
each successive year is developing more clearly and 
encouragingly this peculiar tendency of the system. 
It is our purpose to be concise. We leave it to our 
Christian brethren, whether or not they can agree to 
love and to sustain such a Church as has been here 
described. 

G ^ n rr T t 

COMPREHENSIVE TRAITS. 

If the Protestant Episcopal Church be the Comprehensive Church, it be- 
comes the duty of all Christians to unite themselves with it — extent of 
this duty— a recapitulation of the various comprehensive traits elucidated 
in the preceding Sections— the Protestant Episcopal Church proved to be 
the Comprehensive Church — the only Church founded successfully and 
completely upon the maxim of the primitive and Apostolical Church — 
there are few even of its own members who understand its comprehen- 
siveness — this Church not originated by human wisdom or accident — it 
is a system provided by the gracious providence of the Lord, for the Chris- 
tian and Ecclesiastical unity of all His disciples. 

We hold it to be an axiom, that if the Protestant 
Episcopalf Church be the Comprehensive Church, 
that is, if it have within its system all the particulars 
which are held essential, not only by all Christian 
Denominations jointly, but also by each distinctively, 
and if there be no other system in our country equal- 
ly comprehensive, then it is the bounden duty of all 
Christians, who love their Lord, and wish to keep his 
commandment of unity, to unite themselves at once, 
even if it be at some personal sacrifice, ivith the Prot- 
estant Episcopal Church. 

And one or both of two things is required of every 



THE COMPREHENSIVE CHURCH. 223 

one, who would, with a good conscience, avoid uni- 
ting himself with this Church — either, he must dis- 
prove what we have just laid down as an axiom, that is, 
disprove the importance of obeying his Lord's com- 
mand, when he has it in his power to do so ; or else 
he must prove that the Protestant Episcopal Church is 
not the Comprehensive Church. 

It will not be enough for him even to prove, that 
he is in a Church, which has a valid ministry and val- 
id sacraments, and in which he himself is perfectly 
satisfied. He must prove, that his Church is com- 
prehensive, and capable of receiving all sincere disci- 
ples of his Lord, whatever their diversities of opinion 
and customs ; or else his Church has not the charac- 
teristics of Christ's one Church adapted to all His 
disciples ; and he is therefore bound to leave it as a 
defective and so far a corrupted Church, if indeed 
he may find the one Comprehensive System elsewhere. 

In summing up the characteristics of the Protest- 
ant Episcopal Church, we shall merely recapitulate 
some of the main thoughts suggested in the prece- 
ding Sections. 

The Protestant Episcopal Church in the United 
States, while it is at unity with the Ancient and Apos- 
tolical Church, is, at the same time, purely an Amer- 
ican Church, and, therefore, is entitled to the sympa- 
thies of all American Christians. 

Its members are classed, necessarily, just as they 
are in every Protestant Church ; and this fact recom- 
mends it to the members of all other Churches, as a 



224 THE COMPREHENSIVE CHURCH. 

medium of unity, having, in this particular, a quality 
common to them all. 

Its territorial divisions, while prepared for its uni- 
versal extension, are yet perfectly simple, and afford 
the most desirable facilities for the external union of 
all Christians. 

Its laws and government are such that every one of 
its members is represented in them, and has a power 
of control over them ; and they are constituted upon 
such equitable and truly republican principles, as to 
endear the Church to every Christian, who loves the 
free and righteous principles upon which our political 
institutions are ordered. 

Its ministry is such that every conceivable and use- 
ful mode of clerical influence may be exerted ; while 
every minister, in every degree, is directly responsible 
to the Church for his faithfulness and obedience to 
its laws. Its ministry meets exactly the wishes of ev- 
ery Christian of every denomination in our land. 

Its sacraments are free to all true disciples of the 
Lord Jesus Christ, without regard to their differences 
in the interpretation of difficult passages of Scripture 
or in their abstract systems of Theological and Philo- 
sophical doctrine. In this fact it welcomes all to one 
communion and fellowship. 

Its creeds, although explicit, are never oppressive ; 
and its doctrines and preaching are scriptural and 
practical ; so that on these subjects its system tends to 
concord. 

Its discipline is severe against manifest sin, but it 
is patient towards human infirmity, " having mercy 



THE COMPREHENSIVE CHURCH. 225 

and not sacrifice, " " desiring not the death of the sin- 
ner but rather that the sinner turn unto God and be 
saved ;" so that in this it is sure of the approval of 
all who are like their Father in heaven and who have 
the meekness and gentleness of his only Son. 

Its modes of public worship, while they seek to en- 
courage solemnity and the spirit of devotion and pray- 
er, are yet always accommodated to the spiritual wants 
and the Christian judgment of its members ; so that 
all Christians, who unite themselves with it, do have 
it in their power to worship God, according to the 
dictates of their own consciences, and the necessi- 
ties of their own hearts. 

Its laity are fully and effectually represented in all 
the regulations and action of the Church, and have 
not only every Right which they have in other 
Churches, but also, in some very important respects, 
more Rights, and always the power of self-protec- 
tion. In this particular, therefore, the Church may 
expect the favor of all Christian laymen in our coun- 
try. 

Its arrangements concerning Baptism, and its con- 
nexion of the Rite of Confirmation with that ordi- 
nance, furnish, what in no other Church has been 
done, the means of uniting, on a basis of harmony, 
all Christian people, who, in other denominations, are 
so widely at variance on this subject of the time and 
mode of Baptism. 

Its views of the Lord's Supper agree, substantially, 
with those of other Churches, while its terms of ad- 
mission are more liberal than those of most others ; 



226 THE COMPREHENSIVE CHURCH. 

and thus it is able to combine and associate them all 
around one table of mutual charity. 

It furnishes opportunities for the exercise of every 
benevolent affection ; it cultivates literature and labors 
for Christian education; and it is pledged wholly and 
without reserve to the work of missions in all the 
earth ; so that all Christians must admire its single- 
ness and honest devotion, who love to labor for the 
good of men, and to fulfil the last charge of the as- 
cended Lord. 

It tolerates all the modes, through which the piety 
of the heart would find outward expression ; and it 
invites to its protection every variety of temperament 
and habit ; so that all may join themselves unto it, 
who take delight in the worship of God. 

Finally, it is capable of modifying itself, in any and 
in every possible respect, to the circumstances of so- 
ciety and the wants of men, in all periods of time ; 
so that it is able to unite all Christians into one body 
and to be the Church of the world. 

Now we enquire : Is not the Protestant Episcopal 
Church in the United States entitled peculiarly to the 
name of the Comprehensive Church ? Are not all the 
essentials of a Church within it, and all the essen- 
tials for Christian and ecclesiastical unity ? 

The writer will be pardoned, if he ventures the 
remark, that, of all the Ecclesiastical systems, which 
the history of the past and of the present has brought 
under his notice, there is none, which, in the princi- 
ples of its organization, has carried out the maxim 
upon which the Primitive and Apostolical Church was 



THE COMPREHENSIVE CHURCH. 227 

organized, as alluded to in our first Chapter, so fear- 
lessly and so successfully, as that, which it has been 
the design of the foregoing Sections to illustrate. 

Thanks to the superintending Spirit and Provi- 
dence of God ! 

And alas ! that so few, even of Episcopalians, do 
understand the occasion for this thanksgiving ! 

We further enquire : Was it the mere wisdom of 
men, or were they mere circumstantial and happy ac- 
cidents, which have fashioned and matured this Com- 
prehensive System ? Rather, is it not the provision of 
the All-seeing and Gracious Head of the Church, for 
bringing together again into " One Body" His scat- 
tered and divided disciples, when they shall have 
learned the evils and the distresses of dissension, and 
the importance of his own new commandment : " Love 
one another," and " Be one?" 



CHAPTER X. 



Conclusion — mode in which our subject has been treated— the Protestatft 
Episcopal Church comprehensive — none other like it — duty of uniting 
with it — another aspect of this Church — enumeration of certain princi- 
ples preliminary to the exhibition of it — the Protestant Episcopal Church 
a platform on which Christians may meet and perfect a plan of unity— 
this proved— the means of unity are provided if Christians will use them 
-^the Protestant Episcopal Church capable of infinite modification — in- 
vites all Christians to unite in it and modify it as they please — objection 
answered — the system of the Protestant Episcopal Church further open- 
ed—a beautiful and grand scheme— argument concluded— sin of negli- 






228 THE COMPREHENSIVE CHURCH. 

gence on this subject— a call to unity — true unity — deprecation of false 
unity — advantages of true unity— call upon the laity — call upon the cler- 
gy, — necessity of effort and of self-denial in the matter— these the evi- 
dences of Christian character — our plan submitted to the candid judg- 
ment and honest decisions of the Christian public. 

We have been looking at the System of the Prot- 
estant Episcopal Church as it is. We have desired 
to divest ourselves of all the associations of the pastj 
as we have desired our readers to do ; and have look-* 
ed at this Church as an existing system, just as we 
should look at it, if it had been broached for the first 
time in the course of the present year, or as though 
we were suggesting in these pages the outline of & 
new Ecclesiastical Scheme, as though we were pro- 
posing a new organization for the promotion of Chris- 
tian unity. 

We enquire now respectfully : Are not the ele- 
ments of concord in this Church? Are not those 
points which are held chiefly important by the seve- 
ral denominations in our country all included already 
in the system of this Church ? Does not this Church 
blend into one harmonious arrangement the " distinc- 
tive peculiarities" of the several denominations 
amongst us ? We ask our readers : Can you not re- 
cognize in this Church, distinctly maintained, the 
very points to which you, as members of some par- 
ticular denominations, have respectively given chief 
prominence ? Can you find similar characteristics iri 
any other of the numerous models of the Church 
which have been constructed by the wisdom of those 
who at any time have separated from the one old 
Church to form new Churches ? 



THE COMPREHENSIVE CHURCH. 229 

Then we again enquire respectfully : Ought you 
not all to come together and heal your divisions with- 
in the unity of this Church, whose outline has been 
presented ? ^Brethren, we ask you as humble-hearted 
Christians, who love to do your duty at all times, and 
who do daily " bear the cross" while you follow 
Christ. Answer us in the spirit of meek and self-de* 
nying disciples of Him, who prayed for you and for 
us in these words : " Holy Father, I pray that they 
all may be one, that the world may believe that thou 
hast sent me." 

There is, however, another aspect of the Protest- 
ant Episcopal Church, to which your attention is so- 
licited. 

In order to present clearly the aspect referred to, 
the reader must be reminded of one or two prelimina- 
ry principles. These principles are the following : 
That Christians wish to be united — that they must be 
united in some one Comprehensive Church — that, in 
order to be thus united, they must come together on 
some common platform, where they may discuss their 
differences, and compare opinions, and suggest recip- 
rocal compromises, and finally agree upon some 
scheme of unity, to which all shall be pledged to ad- 
here — that when they shall have finally agreed upon 
such scheme of unity, they must make further ar- 
rangements, by which they may come together at sta- 
ted periods, perhaps year after year, continually, and 
change and modify that scheme (still maintaining uni- 
ty) to meet the various changes and modifications of 

human society. 
20 



THE COMPREHENSIVE CHURCH. 

These principles being acknowledged correct, we 
say, that, if they were carried out (as they ought to 
be) they would eventuate in the construction of ex- 
actly such a system as that of the Protestant Episco- 
pal Church — the scheme of unity would be the coun- 
terpart of the Protestant Episcopal Church. This is 
the other aspect of the Protestant Episcopal Church 
to which we just now alluded. 

Granting for the occasion, that the Protestant Epis- 
copal Church is not now in every respect just the 
system which the several denominations when united 
might desire, it is, nevertheless, exactly the platform 
upon which they all may meet and arrange such a sys- 
tem as they would desire. It is the living agent, which 
will, at their bidding, work out for them precisely their 
ideal of unity. It is a beautiful and perfect organum 
(to many doubtless a novum organum in this applica- 
tion of it) whose machinery can accomplish any re- 
sult. Let them put their hand to its machinery, let 
them enter the building which encloses it and whose 
doors are thrown wide open and nailed back so that 
they cannot close again, and there let them superin- 
tend and guide its operations, and they may have what- 
soever product they may please to have. 

We refer now to the general principles of Ecclesi- 
astical Government unfolded in the last Chapter. 
Let all the parishes — the newly formed as well as the 
others — elect men, who shall represent their views to 
the Diocesan Conventions, where are free discussions 
and fair [decisions. Let the Diocesan Conventions 
look to it that their own views are correctly repre- 



THE COMPREHENSIVE CHURCH. 231 

sented in the General Convention. Majorities gov- 
ern — majorities in the parishes, in the Diocesan Con- 
ventions, in the General Convention — majorities of 
the whole Church — majorities of the Laity, of the 
Clergy, of the Bishops. When such majorities wish 
for change, it is right that changes occur. Until they 
do, it is wise, and the secret of unity, that the minori- 
ty forbear. 

Is it not manifest that, if the Christian people of 
our land wish to unite into some comprehensive 
scheme of Ecclesiastical unity (without which there 
can be no true Christian union), they can accomplish 
their object, quietly, and certainly, and immediately, 
by uniting themselves with the Protestant Episcopal 
Church ? Are not instrumentalities here supplied to 
their hands, by which they may triumphantly effect 
their wish ? 

We say then to our fellow-Christians in the seve- 
ral denominations : " Cast in your lot with us." We 
will welcome you to our unity. We do not invite 
you to a Church in which you must be cramped and 
straitened incessantly — but to a pliant Church — a 
Church capable of infinite modification. We are wil- 
ling to amalgamate with you ; only let the wounds of 
Christ's body be healed, only let us become one. You 
may outnumber us in a year ; you may have the con- 
trol in our parishes, in our Diocesan Conventions, in 
our General Convention. You may revise and rear- 
range our laws. Be it so ! We are willing to be 
melted down with you, in our own crucible, into one 
mass of Christian love and fellowship. Is this the 



232 THE COMPREHENSIVE CHURCH. 






language of a narrow, and arbritrary, and intolerant 
bigotry ? Is the Church, whose entrance is so wide, 
and which is willing to be moulded by any influ- 
ence you may exert, sectarian or contracted in its 
spirit ? Is it not fitted for universality, which is the 
collateral principle with unity? Like some spacious 
and noble ship, she can take in all, who would trust 
her decks, or be entertained in her various saloons, 
while she ever moves hither and thither, true to the 
slightest motions of her helm, and while her broad 
canvass bends at the pressure of the faintest breeze, 
and hurries her still forward. 

If it should seem to any, that, in representing the 
system of the Protestant Episcopal Church as has 
been done, we expose a weak point in its organiza- 
tion, we develope a liberality which is suicidal, we 
shew it to be in the power of others to modify it, un- 
til its essential idea shall be destroyed, our reply is 
ready : That which seems to be the point of its weak- 
ness is the very hinge of its strength ; the apparent 
defect is, on closer examination, the real beauty. 
The system is one of checks and balances, not artifi- 
cial but natural, and therefore invariable in their op- 
eration. The door which admits one man of a cer- 
tain class of predilections, admits with him another 
man of perhaps opposite predilections ; and these 
men must harmonize. Each must deny himself a lit- 
tle, that both may have the greater liberty ; and these 
men, who, if they had remained in opposite sects, 
would have been bitter adversaries, become, in the 
Protestant Episcopal Church, brothers. So would it 
be in any event. 



THE COMPREHENSIVE CHURCH. 233 

Such is our confidence in the adaptation of the 
Protestant Episcopal Church to the common wants of 
the many, that we should not fear any essential 
change in its system from any accession of numbers. 
In fact, every accession of numbers would confirm 
the system and make it more tenacious, just as an in- 
crease of weight gives stability to the mechanical 
arch. We are confident, that if all the members of 
all the denominations in our land should unite with the 
Protestant Episcopal Church to-morrow, although 
there might be a thousand changes in the minute de- 
tails of the system (as now such are constantly occur- 
ring) yet there would be no change of any of its es- 
sential features. It is a grand scheme, the result, not 
of a single intellect nor of a single age, but combin- 
ing the conclusions of countless minds, and framed 
upon the experience of many ages, and based upon 
the philosophy of the universal heart. 

Our argument, we think, is conclusive. The issue, 
as appears to us, admits of no reply nor evasion from 
any who acknowledge the necessity of a comprehen- 
sive Church, the importance of Ecclesiastical unity. 

We can conceive of but one mode of parrying the 
application of the argument. There may be multi- 
tudes, who will say : " After all, it is no matter about 
this outward unity ; we may as well continue separate, 
and strive each to do what he can for the glory of 
God and the salvation of souls." But, brethren, why 
work at a disadvantage so great, so entirely unneces- 
sary, so unconquerably full of evil ? How long shall 
Christians declare, in the face of all Scripture, in the 

20* 



234 THE COMPREHENSIVE CHURCH. 

face of all experience, in the face of all true philoso- 
phy of the mind and heart, in the face of all nature : 
" Let us have the internal unity, it is no matter about 
the outward 5 ' — when, all the while, it is absolutely im- 
possible, that the two can be separated ? We will not 
recapitulate our reasonings in the early chapters of 
this volume ; but we will press their conclusions. If 
it is no matter about this outward unity, then it is no 
matter about the internal ; then it is no matter about 
the honor of the Church in the eyes of the profane, 
and the impenitent, and the careless, and the un- 
thoughtful ; then it is no matter, whether Christians 
shall ever love each other, in a perfect reciprocal con- 
fidence, without concealment and without reserve,— 
whether they shall ever work together for Christ with- 
out molestation and with their utmost energies, — 
whether they shall ever rejoice over the conversion of 
the nations, and join their hosannas on earth with 
the " great voices in heaven, saying, The kingdoms 
of this world are become the kingdoms of our Lord 
and of his Christ, and he shall reign forever and 
ever." 

Does our reader denominate himself a Christian, 
and will he return to our reasonings a reply which 
must involve such tremendously solemn and dreadful 
consequences as these which have been enumerated ? 

We have done with our argument. We have sta- 
ted it as concisely and as familiarly as the subject 
would allow. We have presented topics of serious 
thought. We have spoken with the utmost frankness 
of a Christian brother to his Christian brethren. Ah 



THE COMPREHENSIVE CHURCH. 235 

brethren ! we are bound for eternity ; we shall all 
soon be there. Let us now look for the truth and 
love it. Let us root out all human pride from our 
dispositions. Let us be willing to give up every thing 
and to take up any thing for the glory of the Master, 
for the edification of His Church, for the salvation of 
the world. Let us remember, each one of us, our 
cross. 

We call for Christian unity, without which there 
can never be a millenium of peace and holiness on 
earth, — without which the Lord Jesus can never es- 
tablish his kingdom among men. 

We call not for that Christian union, which flares up 
into life, and dies, in some brilliant paragraph of a Reli- 
gious — Literary Journal ; or which shews itself, like a 
sprite, and vanishes, in the dazzling appeal of some 
fine orator on the stage of some great Benevolent So- 
ciety. We ask not for that Christian union, which 
flows so softly from the lips of men, who never think 
of any thing beyond the narrow limits of their own 
narrow sect ; nor for that which is breathed forth so 
faintly by good and holy men, who long for peace, yet 
know that the peace, which their lips speak of, is a 
very different thing from the actual strifes which are 
wearying their hearts. 

We call for actual Christian union, in which the 
dissensions, which part brethren, shall be done away; 
in which the causes of contention shall be removed ; 
in which the plottings and counter-plottings, the pre- 
judices and hard speeches, the suspicions and intole- 



236 THE COMPREHENSIVE CHURCH* 

ranee, which distract the family of the Redeemer, 
shall be destroyed. We ask for Christian union, 
which shall be not sentimental, but real ; not visiona- 
ry, but existing ; not in words or wishes, but in fact. 
We ask not for a shadow, but for a substance ; not for 
a creature of dreams however lovely, but for a being 
of flesh and blood, who shall be an every-day compan- 
ion. We ask for the " one body ;" that so we may have 
the " one spirit, and the one Lord, the one faith, and 
the one baptism, and the one God and Father of all, 
who is over all, and through all, and in us all." We 
want one holy Church, visible and tangible, fitted for 
the period in which we live ; so that the soldiers of 
Emmanuel shall no more be compelled to act as spies 
upon each other, and to waste their energies in inter- 
nal and self-destructive conflicts, but rather shall pre- 
sent one undivided front, and have unweakened cour- 
age in their grand " aggressive attack" upon sin 
whether at home or abroad. 

We call for a true Christian unity, which shall ex- 
pand itself through our land ; which shall go into all 
the little villages, and all the private dwellings, over 
the whole length and breadth of our long and our 
broad country, and unite hearts, and unite voices, and 
unite labor, and strength, and wealth, that have al- 
ways before been separated — which shall bring into 
one Comprehensive Church all the disciples of Christ. 

Then our villages will be gardens of God, which 
are now wrangling-places. Then plain men and learn- 
ed men together will give up their jealousies and con- 
tentions, and with these their unhappiness ; and men 
will be able to think about Christ and souls and the 






THE COMPREHENSIVE CHURCH. 237 

world. Then the multitudes, who have hitherto ex- 
cused themselves from their duty behind the dissen- 
sions of Christians, will be left without excuse, or 
will take up the exclamation of the worldly in the 
days of Tertullian : " See how these Christians love 
one another.' 5 Then shall we " all be one, and the 
world will believe on the Son of God." 

Our call is upon the Christian people of our land. 

We call upon the Laity, in every class and condi- 
tion of Christian Society, to consider this subject; 
to decide upon duty ; and to act promptly, as reason- 
able and as responsible men. 

We call upon the clergy, and especially those among 
them who fill the high places of influence and of au- 
thority. We entreat you patiently and candidly to 
investigate this subject. Let it be canvassed fully in 
your public prints. Let it be the topic of agitation 
or at least of discussion in your large assemblies. 
We pray you to come yourselves, and to bring with 
you those whom you may lawfully influence, into the 
unity of one happy fold of the chief Shepherd. Come 
in your strength — whole Associations and Consocia- 
tions, whole Presbyteries and Conferences. We will 
sit down with you most gladly in our earliest Conven- 
tions, and, in all our deliberations, our motto shall be : 
Compromise and Conformity, Liberty and Law, 
Universality and Unity. 

Christian Brethren of the Laity and of the Clergy : 

We know, that we ask at your hands for much, yet 
not for more than your Christian character implies 
your readiness to give. We ask you to " take up the 



238 THE COMPREHENSIVE CHURCH, 

cross ;" — to be willing to deny yourselves some pre- 
possessions for the peace and unity and glory of the 
Church of Christ; — perhaps to deny somewhat of hu- 
man pride, that disposition, which makes a man ad- 
here to his present habits, because they are his, — a 
disposition, however, which brings death to the soul, 
if it hold back a man from any self-sacrifice for the 
honor of the Master. It must cost an effort, it must 
involve some trial, to unite the Church again, after 
its long and its many arbitrary and tyrannous divis- 
ions ; especially when their tendency has been to fos- 
ter self-will, and to encourage an unhallowed pride, 
under the name of Christian liberty. 

It may be, my brother, that your eternity is depend- 
ing upon your decision in the present subject ; that 
your soul's happiness is depending upon your giving 
this evidence of your faith and holiness — this proof 
of your willingness to " deny yourself" for Christ. 
Indeed, if you will not "take up your cross" for the 
unity of Christ's Church, by which alone His reign 
may be established, and the world be sanctified, are 
you sure, can you be sure, that you are a Christian? 
In this cross may be the test, in your particular cir- 
cumstances, of your Christian character. If you can 
not do this for Christ, are you sure that you would be 
willing to go to the rack or to the stake for Christ ? 
Is there not danger, in the case supposed, that you are 
i( counting your life dear unto yourself?" My broth- 
er, the Master wants the whole soul, he requires su- 
preme devotion, he will accept nothing less, he has 
purchased as much with his own most precious blood. 



THE COMPREHENSIVE CHURCH. 239 

The subject is momentously serious. It demands 
action as well as consideration. " Let no one/' we 
quote from our title-page, " let no one excuse or de- 
ceive or console himself by pertinacious disputatious- 
ness : for our treatise is concerning life and salva- 
tion. " 

There may be some, who will esteem our Call pre- 
posterous, and smile at our Plan. But let no Chris- 
tian esteem our Call preposterous, before he has sol- 
emnly, with prayer and in honesty, determined his du- 
ty in reference to it. And let no Christian smile at 
our Plan, until he has proved it to be impracticable. 



WE SINNERS DQ BESEECH THEE TO HEAK 
TJS, O LOUD GOD ; AND THAT IT MAY PLEASE 
THEE TO RULE AND GOVERN THY HOLY 
CHURCH UNIVERSAL IN THE RIGHT WAY; 
WE BESEECH THEE TO HEAR US, GOOD LORD I 

Book of Common Prayer ; 
The Litany* 



APPENDIX. 



" ALMIGHTY GOD, WHO HAST BUILT THY 
CHURCH UPON THE FOUNDATION OF THE APOS- 
TLES AND PROPHETS, JESUS CHRIST HIMSELF 
BEING THE CHIEF CORNER STONE ; GRANT THAT, 
BY THE OPERATION OF THE HOLY GHOST, ALL 
CHRISTIANS MAY BE REJOINED TOGETHER m 
UNITY OF SPIRIT, AND IN THE BOND OF PEACE, 
THAT THEY MAY BE AN HOLY TEMPLE ACCEP- 
TABLE UNTO THEE, THROUGH JESUS CHRIST OUR 
LORD." 

Book of Common Prayer ; 
Collect for the Institution of Minis- 
ters, and also for the Festival of 
Su Simon and St. Jude. 



APPENDIX, 



A Scriptural argument for the external unity 
of the Church ; extracted from a book entitled 
" Christian Union, " by the late Abraham Van 
Dyck, Counsellor at Law, of Coxsackie, New York. 
Chapter 1. p. 5 — 23. 

"God has most unequivocally declared his mind, that the indi- 
viduals composing his Church, should be held together by a 
strong, indissoluble bond of union, 

1. God has constituted the Church one and indivisible. 

It has but one head, and that is Christ. Col. i. 18. Under the 
Old Testament dispensation, prior to the building of the temple, 
the manifestation of God's glory was in the cloud and in the tab- 
ernacle. There was but one cloud, and there was only one taber- 
nacle, nor was there more than one ark of the covenant. And 
thus was the unity of the Church represented in that period. 
After the children of Israel had taken full possession of the land 
of promise, the unity of the Church was demonstrated by the 
erection of one temple; and to this one temple all the tribes of 
Israel were cammanded to resort for the public worship of Jeho- 
vah. 

If the unity of the church constituted any portion of its excel- 
lence, beauty, or strength, under the first dispensations, it would 
be strange indeed, if, under the New Testament, we had found a 
warrant for the severance of this union. In the history of our 
Lord and Saviour, we find no intimation from him that the unity 
of the church was not to be preserved, nor any warrant for a di- 
vision of the church into distinct denominations, sects, or parties. 
His intercessory prayer for his church, which consists of all 
believers, is, " that they all may be one" as the father was in him 
and he in the father, " that the world may believe that thou hast 



244 THE COMPREHENSIVE CHURCH. 

sent me." John, xvii. 21. And in the next verse he says, " And 
the glory which thou gavest me I have given them, that they may 
be one, even as we are one." These words do most evidently 
convey the idea of a most intimate union between the followers 
of Christ, even as that which subsisted between him and his 
father; and this union was to be visible to all mankind, that the 
world, seeing the union of his disciples, might believe that the 
father had sent him. An union of heart, merely without an open 
visible union, which the world would perceive, could have no in- 
fluence in convincing the world of the divine mission of Christ. 
Valuable and indispensable as an union of heart among believers 
is to the prosperity and beauty of the church, it is the open, visi- 
ble, and known union of the disciples, that must conquer the pre- 
judices and convince the understandings of the men of the world 
into the belief that Jesus Christ came from God. There is no 
force, no appropriateness, (be it spoken with reverence,) in the 
prayer, if an union of heart is all that is asked. No ; this prayer 
of our Lord will not be answered ; the avowed object for which 
he desired that his people might be one, will not be accomplished, 
until Christians shall be one in affection, in counsel, in action, 
and in name. 

Though the personal ministry of Christ was confined to the 
Jewish nation, he knew that under the dispensation of the spirit 
and through the preaching of the Apostles, the Gentiles would 
also be called into the church, which before that period embraced 
only the children of Israel. When the Gentiles should thus be 
brought to embrace the gospel, there was not to be a Gentile 
church as distinguished from that of the Jews, and a line of divis- 
ion drawn between them ; but they together were to form one 
church. In express reference to that event the Saviour says, John 
X. 16, '•' Other sheep I have which are not of this fold ; them also 
must 1 bring in, and they shall hear my voice ; and there shall be 
onefold and one shepherd." And after the gospel had, subsequent 
to the death of the Saviour, been propagated among the Gentiles, 
and many in the city of Ephesus had been received into the fami- 
ly of believers, St. Paul, in the second chapter of his epistle, 
addressing the Ephesian converts, says, " But now in Christ 
Jesus, ye who sometime were afar off, are made nigh by the blood 
of Christ, for he is our peace, who hath made both one, and hath 
broken down the middle wall of partition between us; having 
abolished in his flesh the enmity, even the law of commandments 
contained in ordinances, for to make in himself of twain one new 
man, so making peace; and that he might reconcile both unto 
God in one body by the cross, having slain the enmity thereby; 
and came and preached peace to you which were afar off and to 
them that were nigh. For by him we both have access by one 
spirit unto the father." 

The doctrine of the unity of the church, so plainly declared by 
the Saviour, was taught and earnestly inculcated by his Apostles, 






APPENDIX A. 245 

under the plenary inspiration of the Holy Ghost. St. Paul rep- 
resents the unity of the church under the figure of a human body, 
consisting, indeed, of many members, but between which there is 
an intimate union and necessary dependence, and between which 
a schism cannot take place, without endangering the destruction 
of the body itself. " For as the body is one and hath many mem- 
bers, and all the members of that one body being many are one 
body ; so also is Christ." 1 Cor. xii. 12. " For the body is not 
one member but many. If the foot shall say, because I am not the 
hand, I am not of the body ; is it therefore not of the body V* v. 
14, 15. " Now are they many members yet but one body, and the 
eye cannot, say to the hand I have no need of thee, nor again the 
head to the feet, 1 have no need of you." v. 20, 21. " That there 
should be no schism in the body, but that the members should 
have the same care one for another. And whether one member 
suffers, all the members suffer with it. Now ye are the body of 
Christ, and members in particular." v. 25, 26, 27. 

When the same Apostle reproves the Corinthians for their 
contentions and divisions, he proves to them the inadmissibility 
and absurdity of such divisions, by putting the emphatic question, 
11 Is Christ divided 1" leaving it to themselves to draw the infer- 
ence irresistibly flowing from it, that as Christ, the head of the 
church, is one and indivisible, so must the members of Christ, 
constituting the church, be one among themselves, as well as one 
with him. 1 Cor. i. 10 to 13. Believers are declared by St. Paul 
to be members of Christ's body. Eph. v. 30. " For we are mem- 
bers of his body, of his flesh, and of his bones." 1 Cor. xii. 27. 
" Ye are the body of Christ and members in particular." And they 
are declared to be members one of another, constituting the body 
of Christ. Rom. xii. 4, 5. " For as we have many members in 
one body, and all members have not the same office, so we being 
many are one body in Christ, and every one members one of an- 
other." The saints are declared to be the family of God on earth, 
excluding the idea that there may be more than a single family 
constituting the church of Christ. And in the first chapter of the 
first epistle to the Corinthians, the Apostle beseeches them, by the 
name of the Lord Jesus Christ, that they all speak the same 
thing, and that there be no divisions among them ; but that they 
be perfectly joined together in the same mind, and in the same 
judgment. 1 Cor. i. 10. 

2. The division of the church into sects is a violation of Us con- 
stitutional unity. 

Having proved the unity of the church by the constitution of 
God himself, we proceed to show that its division into denomina- 
tions and sects, is a violation of this unity. A division into con- 
gregations cannot be understood to be a breach of this unity, 
when made for the sake of local convenience, and in the spirit of 
iove ; but we speak of those divisions which result from disagree- 

21* 



246 THE COMPREHENSIVE CHURCH. 

merit and contention, and from the assumed impossibility or dif- 
ficulty of remaining together in peace. 

The unity of the church was understood in this sense by Christ 
himself; and it was so understood by his Apostles after his ascen- 
sion into heaven, and the plenary effusion of the Holy Spirit on 
the day of Pentecost. That some difference would arise among 
true believers, on doctrinal and practical subjects, was known to 
the Saviour and his Apostles; for they were well acquainted with 
the imperfections of the human understanding j but neither he nor 
they could have suffered the thought of a division of the church, 
for such a cause, to have been harbored for a moment in the 
minds of Christians. 

Every reader of the Acts of the Apostles knows that an un- 
happy disagreement arose between Paul, who was specially de- 
signated to preach the gospel to the Gentiles, and some of the 
Jews in those parts where he ministered. When the news of this 
disagreement was carried to Jerusalem, some of the Apostles who 
labored in that city and in the abjoining country of the Jews, took 
sides against Paul. It is evident, from the fifteenth chapter of 
the Acts, taken in connexion with the second chapter of the epis- 
tle to the Galatians, that this matter caused a strong excitement, 
easily accounted for from the nature of the subject, and the circum- 
stances attending the case. But neither party took the ground 
that they might be considered as belonging, one to the Jewish 
and the other to the Gentile church, and so each pursue his own 
course independently of the other. No ; they knew they must be 
united ; that they had no right to rend asunder the church which 
God had joined together in the bond of inviolable union ; and that 
by suffering the commencement of schisms, a train of evils would 
be brought upon the church of which they were unable to calcu- 
late the amount of duration. Paul, taking with him Barnabas 
and Titus, went to Jerusalem, and conferred with the other Apos- 
tles ; an amicable understanding was, after considerable difficulty, 
effected, and the threatened rupture happily avoided ; the parties 
acting in the spirit of conciliation and forbearance. 

Whenever dissentions arise in communities, a separation be- 
tween the parties at variance, is, to the corrupt mind of man, a 
natural suggestion. This separation may often be proper and 
harmless in those communities which are not designed to be of 
permanent duration. And the seeds of disunion being easily 
sown in the church, there has been from the beginning, notwith- 
standing the evident design of God that the church should endure 
to the end of the world, a disposition for one to say to the other 
in cause of any disagreement, " Stand by thyself." Had Paul 
yielded to this spirit, how plausibly might have seemed to him the 
expediency of setting up himself as the head of the Gentile church, 
leaving John, Peter, James, and the other Apostles, to manage 
the concerns of the Jewish Church'? He had been chosen and 
sent by Christ himself to preach the gospel to the Heathen, and 



APPENDIX A. 247 

in the course of his ministry among them, he was constantly vex- 
ed by the Judai&ing teachers, who sought to bring- his converts 
under the yoke of the ritual Law, while he was anxiously desirous 
that they should enjoy the liberty wherewith Christ had made 
them tree. The establishment of a separate Gentile church might 
have seemed to him the most effectual measure to destroy the in- 
fluence of those teachers who so much annoyed him, as well as 
disturbed and injured the converts under his ministry. And the 
difference between the Jews and the Gentiles in their national 
character, education, manners, habits, and other circumstances, 
might have presented an ample apology to human reason for a 
separation from the mother church. But Paul knew that the 
church was one by the constitution of Christ its head; and that 
any division of it would have been utterly unlawful and inadmis- 
sible. He knew it would be presumptuous impiety in him to re- 
build the partition wall which Jesus Christ, by his death, had 
broken down , and that he might not put asunder what his divine 
master had joined together. 

The same Apostle as appears from his acts and his epistles, 
was deeply impressed with the value of the Church's unity, and 
the calamities that would be consequent on its violation. His 
whole soul seemed to have been burdened with the subject. With 
what earnestness does he caution the believers, to whom head- 
dresses his epistles, against this principle of division? He tells 
the Corinthians it had been declared to him that there were con- 
tenitons among them, for that every one of them said, I am of 
Paul, and I of Apollos, and I of Cephas, and I of Christ. He 
also tells them, "Ye are yet carnal ; for whereas there is among 
you envying and strife and divisions, are ye not carnal 1 For 
while one saith, I am of Paul, and another I am of Apollos, are 
ye not carnal V And again, " / beseech you, brethren, by the 
name of the Lord Jesus Christ, that ye all speak the same thing, 
and that there be no division among you, but that ye be perfectly 
joined together in the same mind and in the same judgment." 
The Apostle does not assume to heal their clissentions by inter- 
posing his authority to settle the question which party was right, 
or wherein the other was wrong ; but he goes to the root of the 
evil, showing that the very fact of the disunion of Christians 
evinces the carnality, the unholy temper or habit of mind, into 
which they had suffered themselves to be betrayed. The Corin- 
thians doubtless believed, as the different denominations at this 
day believe in regard to themselves, that they had sufficient reason 
for separating from those who agreed not with them in their pre- 
ference ; but the Apostle does not deem it necessary for his argu- 
ment to demand of them what was the difference between him- 
self and Apollos and Cephas ; nor does he instruct them that 
they were disputing about trifles or minor differences. He presses 
upon them the unity of the church, and the sin and absurdity of a 
division of it into distinct denominations arising from strife and 



248 THE COMPREHENSIVE CHURCH. 

disagreement. He does not admit one party to be less guilty than 
the other. The one that said I belong to Paul's persuasion, and 
he who said I believe with Apollos, and the third who enlisted 
himself among the admirers of Cephas, and even those, who, in 
the spirit of pride of sect and party, boasted of their superiority 
to the rest by claiming to belong to Christ, -^all are alike reproved 
as either not understanding, or in their unholy excitements for- 
getting the relation in which they stood to each other as members 
of the same body of Christ, and " members one of another." 
He asks with abruptness and with great pertinency and empha- 
sis, " Is Christ divided 1" As if he had said, " If there may be 
two or more Churches, either all but one must be without a head, 
or the head must be divided into as many fragments as there are 
churches, both of which are equally impossible." 

This vital principle was deeply engraven on the minds of the 
primitive Christians, no such thing being known as the separa- 
tion of one body of believers from another on the ground of dif- 
ference in matters of opinion, or on points of practice. The church 
continued one and undivided through the age of the Apostles, 
and after the death of the last surviving Apostle, even to the mid- 
dle of the third century. In that period the gospel had been prop- 
agated, and the church extended throughout the inhabited world, 
and yet no such thing as a distinct denomination of Christians 
was known. What then was it that kept Christians together in 
one Church 1 It was the strength of the principle which they 
believed — which they knew to be according to the constitution of 
God, that the church is one, and any division of it wholly inad- 
missible. 

The reformed Church remained one for many years, growing 
with the increase of God. Although minor differences arose, they 
were not permitted to rend her asunder. But after the lapse of 
years, the spirit of controversy was suffered to prevail among the 
successors of the reformers, and in the heat of their disputations, 
they separated into different sects, according to their varying 
creeds. The parties, however, were very reluctant to commence 
the business of separation. Their consciences were ill at ease, 
knowing as they did the unscriptural character of any division 
of the Church of Christ. The reformers themselves, when they 
withdrew from the church of Rome, did not do it on the ground 
that it is lawful for Christians to separate from each other. On 
the contrary, the only justification they avowed for leaving that 
church, was that she was not the church of Christ. They were 
agreed that the church is one, and that any division of that church 
is a breach of its unity. 

Having shown in what sense the unity of the charch was un- 
derstood by the apostles, by the primitive Christians of the three 
first centuries, and by the reformers in the sixteenth century, we 
proceed to show that the constitution of the church admits of no 
other exposition. This constitution we have seen is coeval with 



APPENDIX A. 249 

the church itself; and in the intercessory prayer of the Saviour, 
it is recognized as applicable to the Christian church, embracing 
all, both Jews and Gentiles who then believed, or should thereaf- 
ter believe in his name; and for them he prays that they all may 
be one even as he and the father are one. That it is the duty of 
believers to be united in the sense here expressed, will not be de- 
nied. The enquiry therefore is, what is the nature of that union 
which Christ prays may subsist among his disciples. 

In what sense, then, were the Saviour and his father one. In- 
dependently of their mysterious union above alluded to, they were 
one in feeling, in counsel, in action and in name. They are 
united together in the feeling of love one to another. So must 
his children be. But so they cannot be when divided into distinct 
denominations; for not only do such divisions spring from the 
want of that degree of mutual love and forbearance necessary to 
hold them together in the bond of union, but they tend to weak- 
en and destroy what of the principle of love may be remaining, 
and produce the contrary affections of opposition or indifference, 
alienation of heart and hatred. 

Jesus Christ and his Father are one in counsel, there being no 
discord or contrariety in their plans. So it ought to be with 
those who believe in the Saviour. They should speak the same 
thing and be perfectly joined together in the same mind and 
in the same judgment. 1 Cor. i. 10. But this cannot be predica- 
ted of believers belonging to opposite sects. Their counsels and 
their plans are not in unison; and the very reason why they have 
separated is, that they could not hold counsel together, because of 
their various views and feelings. 

The Father and his beloved Son are one in action. The works 
that Jesus seeth the Father do, these he doeth also. John v. 19. 
They always act in concert. So it ought to be with believers ; 
they should stand fast in one spirit, and in one mind, strive togeth- 
er for the faith of the gospel. Phil. ii. 2. But this cannot be as- 
serted of Christians of different persuasions. They have arrayed 
themselves under different banners, manifesting that they are not 
willing to act together; and in point of fact each acts indepen- 
dently of the other, They do not strive together for the faith of 
the gospel. The faith which is propagated by the one is denied 
and opposed by the other. What one builds, another destroys, 
for the plain reason that what, promotes the prosperity of one, 
often tends to the injury and even destruction of the other. 

Our Saviour and his Father are one in name. There is indeed, 
a variety of names given to them in the Scriptures, expressive of 
the several perfections of their character, office, or appropriate 
work, not indicating opposition or contrariety, but the most per- 
fect harmony. So it should be with the members of Christ's 
church. One name ought to suffice for them all; and if more 
than one name be applied to them, these names should convey to 
the mind a harmonious and not a discordant sound : as that of 



250 THE COMPREHENSIVE CHURCH. 

believers, Christians, disciples, saints, children of God, the faith- 
ful, the just, and the like; all of which are in strict accordance 
with the characters and relation to Christ which they ought to 
exhibit. But how is it in point of fact? 

Were there room for any remaining doubt whether the divis- 
ion into sects is a violation of its constitutional unity, we 
might adduce further evidence, from a more particular considera- 
tion of the figures of speech, employed by the Saviour and his 
apostles, to express the unity of the church. 

When our Lord represents himself as the vine, he represents 
his disciples as the branches. Hereby is expressed, not only an 
intimate union between himself as the vine and his disciples as 
the branches, but also an intimate and inseparable union between 
the branches themselves. 

Another figure employed to represent the unity of the church, 
as we have already had occasion to remark, is that of the human 
body composed of all its various members. There is an intimate 
union between all the parts of the body; the severance of one of 
the members is the destruction of that member, and mutilates the 
body. Between all the members too, there is a mutual depen- 
dence. 

Again, believers are called the family of God on earth. A well 
ordered family will be harmonious in their feelings, views, plans, 
and actions. 

Another expressive figure employed by the Holy Spirit in 
speaking of the church, is that of a sheepfold. Mark the express- 
ion, a sheep fold. Not an enclosure for dogs, wolves, or tigers, 
between whom it is necessary to build walls of great strength and 
height to keep them from biting, tearing and destroying one anoth- 
er ; but of harmless, peaceable sheep, that may safely be kept to- 
gether in flocks, be they never so large, and which are divided into 
several folds, only for the purpose of supplying to them with 
more facility their food, and their other necessities and convenien- 
ces. And must it be confessed, that the sheep of Christ cannot 
live together in peace % Do they embody so much of the nature 
of the ferocious brute, as that the only means of preventing one 
from destroying another, is to keep them at a safe distance'? 
Even thieves and robbers can live in bands of brotherhood'in the 
same den, with nothing but the tie of interest and common dan- 
ger to keep them together. But the children of Christ's kingdom 
cannot live in a state of union, although they are exposed to hosts 
of common enemies, and all have the same everlasting interests, 
and ought to be bound in the same bond of love, and all the holy 
ties of religion. What a libel on the character of Christianity ! 
What a perverted exhibition of its nature anj influence!" 



APPENDIX B. 251 



B 



Origin and Organization of the Protestant 
Episcopal Church in the United States ; ex- 
traded from " Memoirs of the Protestant 
Episcopal Church in the United States, &c." 
by the late Bishop White of Pennsylvania, p, 
17—30. 

,c Although it happened, as might be expected, thata proportion 
of the settlers cf English America were of the profession estab- 
lished in England ; yet the number was not so considerable as 
might be supposed from the existing relation j owing probably to 
the circumstance, that several of the colonies arose in a great 
measure from dissatisfaction with the establishment at home, and 
partly to an influx of subsequent settlers, not only from other 
countries, subject to the same crown, but also from countries on 
the continent of Europe; principally some of the states of Ger- 
many. In the northern and eastern states, the comparatively 
small number of the Church of England may be seen in the fact, 
that when the revolutionary war began, there were not more than 
about eighty parochial clergymen of that Church to the north- 
ward and to the eastward of Maryland ; and that those clergy- 
men derived the greater part of their subsistence from the society 
instituted in England, for the Propagation of the Gospel in For- 
eign Parts ; with the exception of those resident in the towns of 
Boston and Newport, and the cities of New-York and Philadel- 
phia : there being no Episcopal congregations out of those towns 
and cities, held to be of ability to support clergymen of them- 
selves. In Maryland and in Virginia the Episcopal Church 
was much more numerous, and had leg;al establishments for its 
support. It was especially numerous in those parts of the said 
provinces which were settled when the establishments took place ; 
for in the more recently settled counties, the mass of the people 
were of other communions, scarcely known among them in the 
early period of their histories. In the more southern colonies, 
the Episcopalians were fewer in proportion than in the two last 
mentioned ; but more than in the northern. 

The peculiar circumstances under which it existed prevented, 
and probably, under the old regime, would have continued to pre- 
vent its organization. Separated by the Atlantic ocean from the 
Episcopacy, under which it had been planted, it had no resource 
for a ministry, but in emigration from the mother country, and by 
sending its candidates for the ministry to that country for orders. 
The fir3t could not be the channel of a respectable permanent sup- 



^§2 tHE COMPREHENSIVE! CHtJRclti 

ply. And the second, which was the most depended on in th& 
latter years of the colonies, was very troublesome and expensive. 
The evil of the want of an internal Episcopacy did not end here.- 
For although the bishop of London was considered as the dioce- 
san Of the Episcopal churches in America, it is evident, that his 
authority could not be effectually exerted, at such a distance, for 
the removing of unworthy clergymen ; besides which, there were 
civil institutions supposed to be in opposition to it, in the provin- 
ces where establishments had been provided. In Maryland, in 
particular all interference of the bishop of London, except in the 
single matter of ordination, was held by the proprietary govern- 
ment to be an encroachment on its authorities. 

For these reasons, and on the ground of the evident propriety 
of being supplied with all the orders of the ministry, recognised 
by their ecclesiastical system , application had been made to Eng- 
land, at different times, by the Clergy, especially those in the 
northern colonies, for the obtaining of an Episcopate. These ap- 
plications had produced much contention in pamphlets and hi 
newspapers. What would have been the event, in this respect, 
had the Episcopal clergy succeeded in their desires, is a problem, 
which it will be forever impossible to solve. 

If such was the difficulty of being supplied with a ministry du- 
ring the acknowledged supremacy of the British crown ; much 
greater, as may be supposed, was the same difficulty during the 
Struggle which ended in the elevating of the colonies to the rank 
of independent states. During that term, there was no resource 
for the supply of ^vacancies, which were continually multiplying, 
not only from death, but by the retreat of very many of the Epis- 
copal clergy to the mother country, and to the colonies still de- 
pendent on hen To add to the evil, many able and worthy min- 
isters, cherishing their allegiance to theking of Great Britain, and 
entertaining conscientious scruples against the use of the liturgy, 
tinder the restriction of omitting the appointed prayers for him, 
ceased to officiate. Owing to these circumstances, the doors of 
the far greater number of the Episcopal churches were closed for 
several years. In the state in which this work is edited, (Penn- 
sylvania,) there was a part of that time, in which there was, 
through the whole extent, but one resident minister of the church 
in question, he, (Bishop White) who records the fact. 

The first step towards the forming of a collective body of the 
Episcopal Church in the United States, was taken at a meeting 
for another purpose, of a few clergymen of New- York, New- 
Jersey, and Pennsylvania, at Brunswick, in New- Jersey, on the 
13th and 14th of May, 1784. These clergymen, in consequence 
of prior correspondence, had met for the purpose of consulting, 
in what way to renew a society that had existed under charters of 
incorporation from the governors of the said three states, for the 
Support of Widows and Children of deceased Clergymen. Here 
it was determined, to procure a larger meeting on the fifth of the 



APPENDIX B. 253 

ensuing October, in New- York ; not only for the purpose of revi- 
ving the said charitable institution, but to confer and agree on 
some general principles of an union of the Episcopal Church 
throughout the states. 

Such a meeting was held, at the time and place agreed on : and 
although the members composing it were not vested With powers 
adequate to the present exigencies of the Church, they happily, 
and with great unanimity, laid down a few general principles, to 
be recommended in the respective states, as the ground on which 
a future ecclesiastical government should be established. These 
principles were approbatory of Episcopacy and of the Book of 
Common Prayer; and provided for a representative body of the 
Church, consisting of clergy and laity ; who were to vote as dis- 
tinct orders. There was also a recommendation to the Church in 
the several states, to send clerical and lay deputies to a meeting to 
be held in Philadelphia, on the 27th of September in the follow* 
ing year. 

Although at the meeting last held, there were present two cler* 
gymen from the eastern states; yet it now appeared, that there 
was no probability, for the present, of the aid of the churches in 
those states, in the measures begun for the obtaining of a repre- 
sentative body of the Church at large. From this they thought 
themselves restrained in Connecticut, in particular, by a step they 
had antecedently taken, for the obtaining of an Episcopate from 
England. For until the event of their application could be known , 
it naturally seemed to them inconsistent to do any thing which 
might change the ground on which the gentleman of their choice 
was then standing. This gentleman was the Rev. Samuel Sea- 
bury, D. D. formerly missionary on Staten-Island ; who had been 
recommended to England for consecration before the evacuation 
of New- York by the British Army. 

On the 27th of September, 1785, there assembled, agreeably to 
appointment, in Philadelphia, a convention of clerical and lay 
deputies, from seven of the thirteen United States, viz. from New- 
York to Virginia, inclusive, with the addition of South-Carolina. 
They applied themselves to the making of such alterations in the 
Book of Common Prayer, as were necessary for the accommo- 
dating of it to the late changes in the stare ; and the proposing, 
but not establishing, of such other alterations in that book and in 
the articles, as they thought an improvement of the service and 
of the manner of stating the principal articles of faith; these 
were published in a book, ever since known by the name of the 
Proposed Book. 

The convention entered on the business of the Episcopacy, 
with the knowledge that there was now a bishop in Connecticut, 
consecrated, not in England, but by the non-juring bishops of 
Scotland. For Dr. Seabury, not meeting assurance of success 
with the bishops of the former country, had applied to the latter 
quarter for the succession, which had been there carefully main- 
22 



254 THE COMPREHENSIVE CHURCH 

tained ; notwithstanding their severance from the state, in the 
revolution of 1688. Bishop Seabury had returned to America, 
and had entered on the exercise of his new function, in the begin- 
ning of the preceding summer, and two or three gentlemen of the 
southern states had received ordination from his hands. Never- 
theless, the members of this convention, although generally im- 
pressed with sentiments of respect towards the new bishop, and 
although, with the exception of a few, alleging nothing against 
the validity of his Episcopacy, thought it most proper to direct 
their views in the first instance towards England. 

Accordingly, they addressed the archbishops and bishops of 
England, stating, that the Episcopal Church in the United States 
had been severed, by a civil revolution, from the jurisdiction of 
the parent Church in England ; acknowledging the favours for- 
merly received from the bishops of London in particular, and 
from the archbishops and bishops in general, through the medium 
of the Society for Propagating the Gospel; declaring their desire 
to perpetuate among them the principles of the Church of Eng- 
land, in doctrine, discipline, and worship; and praying, that 
their lordships would consecrate to the Episcopacy those persons 
who should be sent, with that view, from the churches in any of 
the states respectively. 

In order that the present convention might be succeeded by bod- 
ies of the like description, they framed an ecclesiastical constitu- 
tion, the outlines of which were, that there should be a triennial 
convention, consisting of a- deputation from the church in each 
state, of not more than four clergymen, and as many laymen ; 
that they should vote state wise, each order to have a negative on 
the other; that when there should be a bishop in any state, he 
should be officially a member of the convention ; that the differ- 
ent orders of clergy should be accountable to the ecclesiastical au- 
thority in the state only to which they should respectively belong; 
and that the engagement previous to ordination should be a dec- 
laration of belief in the holy Scriptures, and a promise of confor- 
mity to the doctrines and the worship of the Church. 

Further, the convention appointed a committee, with various 
powers; among which was, that of corresponding, during the re- 
cess, with the archbishops and bishops of England ; and they ad- 
journed, to meet again in Philadelphia, on the 20th of June, in 
the following year. 

After the rising of the convention, their address to the Eng- 
lish prelates was forwarded by the committee to his Excellency 
John Adams, Esq. the American minister, with the request, that 
it might be delivered by him to his Grace the Archbishop of Can- 
terbury. There were also forwarded certificates from the execu- 
tives of the states in which there was a probability of there being 
bishops chosen. The executives who gave these certificates were 
those of New- York, Pennsylvania, Maryland, and Virginia. 
These evidences, agreeably to instructions of the convention. 



APPENDIX B. 255 

were applied for by the members of that body from the said states 
respectively. Mr. Adams willingly performed the service solicit- 
ed of him, and in a conversation which he held with the Arch- 
bishop of Canterbury, on the subject of the address, gave such 
information, and expressed such sentiments, as were calculated to 
promote the object of it. 

After the receipt of the first of the letters of the English pre- 
lates, and before the receipt of the second, the General Conven- 
tion assembled, agreeably to appointment, in Philadelphia, on the 
20th of June, 1786. The principal business transacted by them, 
was another address to the English prelates, containing an ac- 
knowledgment of their friendly and affectionate letter, a declara- 
tion of not intending to depart from the doctrines of the English 
Church, and a determination of making no further alterations 
than such as either arose from a change of circumstances, or ap- 
peared conducive to union ; and a repetition of the prayer for the 
succession of the Episcopacy. Before their adjournment, they 
appointed a committee, with power to reassemble them, if thought 
expedient, at Wilmington, in the state of Delaware. 

On the committee's receipt of the second letter, they summoned 
the convention to meet, at the place appointed, on the 10th of Oc- 
tober following. 

The deputies from the several states were called on, beginning 
from the northward, for information, whether any persons had 
been chosen in them respectively, to proceed to England for con- 
secration : when it appeared, that the Rev. Samuel Provoost, D. D. 
rector of Trinity Church, in the city of New-York, had been cho- 
sen for that purpose by the convention in that state; that the Rev. 
William White, D. D. rector of Christ Church and St. Peter's, 
in the city of Philadelphia, had been chosen by the convention in 
Pennsylvania; and that the Rev. David Griffith, D. D. rector of 
Fairfax parish, Virginia, had been chosen by the convention 
there. Testimonials in their favour from the conventions in the 
respective states, agreeable to the form prescribed by the archbish- 
ops, were laid before the General Convention, who immediately 
signed, in favor of each of the bishops elect, a testimonal, accor- 
ding to the form prescribed to them by the same authority. 

The two former of the above-named clergymen, having em- 
barked together early in the next month, arrived at Falmouth, af- 
ter a passage of eighteen days. On their reaching London, they 
were introduced to his Grace the Archbishop of Canterbury, by 
his Excellency Mr. Adams, who, in this particular, and in every 
instance in which his personal attentions could be either of use or 
an evidence of his respect and kindness, continued to manifest 
his concern for the interests of a church, of which he was not a 
member. 

Before the accomplishing of the object of the voyage, there oc- 
curred the delay of a few weeks ; owing to the archbishop's de- 
sire of previously laying before the bishops the grounds of his 



256 THE COMPREHENSIVE CHURCH. 

proceeding to the accomplishment of the business, in the early 
stages of which they had been consulted. The greater number of 
them were at their diocesses, but were expected to be in town at 
the ensuing opening of parliament, appointed for about the mid- 
dle of January. Very soon afterwards, the 4th of February, was 
appointed for the consecration. 

On that day, and in the chapel of the archiepiscopal palace of 
Lambeth, Dr. White and Dr. Provoost were ordained and conse- 
crated bishops, by the Most Rev. John Moore, archbishop of Can- 
terbury. The Most Rev. William Markham, archbishop of 
York, presented. And the bishops who joined with the two arch- 
bishops in the imposition of hands, were the Right Rev. Charles 
Moss, bishop of Bath and Wells, and the Right Rev. John Hinch- 
lifF, bishop of Peterborough. Before the end of the same month, 
the newly consecrated bishops sailed from Falmouth for New- 
York, where they arrived on Easter Sunday, April the 7th, and 
soon afterwards began the exercise of the Episcopacy in their re- 
spective diocesses. 

On the 28th of July, 1789, there assembled the Triennial Con- 
vention, by whom the Episcopacy of Bishops White and Pro- 
voost, of whom the former only was present, the latter being de- 
tained by sickness was duly recognized. At this convention, 
there naturally occurred the importance of taking measures for 
the perpetuating of the succession : a matter, which some circum- 
stances had subjected to considerable difficulty. The subject of 
perpetuating the succession from England, with the relation which 
it bore to the question of embracing that from the Scotch Episco- 
pacy, was brought into view by a measure of the clergy in Mas- 
sachusetts and New-Hampshire. This body had elected the Rev. 
Edward Bass, rector of St. Paul's Church in Newburyport, their 
bishop ; and had addressed a letter to the bishops in Connecticut, 
New-York, and Pennsylvania, praying them to unite in conse- 
crating him. 

And here it may be proper to record, that the difficulty was not 
long after removed in another way by the convention of Virginia, 
in their electing of the Rev. James Madison, D. D. president of 
William and Mary College, Williamsburg, their bishop; and by 
his being consecrated in England. 

At the present session of the General Convention, the constitu- 
tion formed in 1786 was reviewed and new modelled. The prin- 
cipal feature now given to it, was a distribution into two houses, 
one consisting of the bishops, and the other of the clerical and lay 
deputies, who must vote, when required by the clerical or by the 
lay representation from any state, as under the former constitu- 
tion, by orders. The stated meetings were to be on the second 
Tuesday in September in every third year; but intermediate 
meetings might be called by the bishops. 

When the convention adjourned, it was to the 29th of Septem- 
ber following : and before the adjournment, an invitation was giv- 



APPENDIX B. 257 

en by them to Bishop Seabury, and to their brethren generally in 
the eastern states, to be present at the proposed session, with a 
view to a permanent union. 

On that day the convention reassembled, when it appeared that 
Bishop Seabury, with sundry of the clergy from Massachusetts 
and Connecticut, had accepted the invitation given them. There 
was laid before the convention, and by them ordered to be record- 
ed, evidence of that bishop's consecration ; which had been per- 
formed by Bishops Kilgour, Petrie, and Skinner, of the non-ju- 
ring Church in Scotland. There then ensued a conference be- 
tween a committee of the convention and the clergy from the 
eastern states ; the result of which was, that, after one alteration 
of the constitution at their desire, they declared their acquies- 
cence in it, and gave it their signatures accordingly. 

It had been provided in the constitution, that the arrangement 
of two houses should take place, as soon as three bishops should 
belong to the body. This circumstance now occurred, although 
there were present only two of them, who accordingly formed the 
House of Bishops. 

The two houses entered on a review of the liturgy, the bishops 
originating alterations in some services, and the House of Cler- 
ical and Lay Deputies proposing others. The result was the 
Book of Common Prayer, as then established, and has been ever 
since used. 

Some canons had been passed in the preceding session; but 
they were reconsidered and passed with sundry others, which con- 
tinue to this day substantially the same; but with some altera- 
tions and additions by succeeding conventions. 

The next triennial Convention was held in the city of New- 
York, in the autumn of 1792, at which were present the four bish- 
ops already mentioned to have been consecrated abroad. Hither- 
to there had been no consecration in America ; but at this conven- 
tion, although nothing further was brought before them from 
Massachusetts, relative to Dr. Bass, the deputies from Maryland 
applied to the assembled bishops for the consecration of the Rev. 
Thomas John Claggett, D. D. who had been elected bishop by 
the convention of that state. Dr. Claggett was accordingly con- 
secrated, during the session of the convention, in Trinity Church, 
of the city in which they were assembled. 

The bishops, having reviewed the ordinal of the Church of 
England, proposed a few alterations in it to the House of Cleri- 
cal and Lay Deputies; principally such as were necessary for the 
accommodating of it to local circumstances. The ordinal, thus 
reviewed, is now the established form for the consecrating of bish- 
ops and the ordaining of priests and deacons." 
22* 



258 THE COMPREHENSIVE CHURCH. 



C 

Constitution of the Protestant Episcopal 
Church in the United States of America ; 
extracted from the Appendix to the Journal of the 
General Convention of 1838. 

CONSTITUTION 

Of the Protestant Episcopal Church in the United States of Amer- 
ica. Adopted in General Convention, in Philadelphia, October, 

1789. 



ARTICLE I. 



There shall be a General Convention of the Protestant Episco- 
pal Church in the United States of America, at such time in every 
third year, and in such place, as shall be determined by the Con- 
vention; and in case there shall be an epidemic disease, or any 
other good cause to render it necessary to alter the place fixed on 
for any such meeting of the Convention, the presiding Bishop 
shall have it in his power to appoint another convenient place (as 
near as may be to the place so fixed on) for the holding of such 
Convention ; and special meetings may be called at other times 
ill the manner hereafter to be provided for ; and this Church, in a 
majority of the Dioceses which shall have adopted this Constitu- 
tion, shall be represented, before they shall proceed to business; 
except that the representation from two Dioceses shall be suffi- 
cient to adjourn: and in all business of the Convention, freedom 
of debate shall be allowed. 

article ii. 

The Church" in each Diocese shall be entitled to a representa- 
tion of both the Clergy and the Laity, which representation shall 
consist of one or more deputies, not exceeding four of each order, 
chosen by the Convention of the Diocese; and in all questions, 
when required by the Clerical and Lay representation from any 
Diocese, each order shall have one vote; and the majority of suf- 
frages by Diocese shall be conclusive in each order, provided such 
majority comprehend a majority of the Dioceses represented in 
that order. The concurrence of both orders shall be necessary 
to constitute a vote of the Convention. If the Convention of any 



APPENDIX C. 259 

Diocese should neglect or decline to appoint Clerical Deputies, or 
if they should neglect or decline to appoint Lay Deputies, or if 
any of those of either order appointed, should neglect to attend, 
or be prevented by sickness or any other accident, such Diocese 
shall nevertheless be considered as duly represented by such depu- 
ty or deputies as may attend, whether Lay or Clerical. And if, 
through the neglect of the Convention of any of the Churches 
which shall have adopted, or may hereafter adopt, this Constitu- 
tion, no Deputies, either Lay or Clerical, should attend at any Gen- 
eral Convention, the Church in such Diocese shall nevertheless 
be bound by the acts of such Convention. 

ARTICLE III. 

The Bishops of this Church, when there shall be three or more, 
shall, whenever General Conventions are held, form a seperate 
House, with a right to originate and propose acts, for the concur- 
rence of the House of Deputies, composed of Clergy and Laity ; 
and when any proposed act shall have passed the House of Depu- 
ties, the same shall be transmitted to the House of Bishops, who 
shall have a negative thereupon, and all acts of the Convention 
shall be authenticated by both Houses. And in all cases, the 
House of Bishops shall signify to the Convention their approba- 
tion or disapprobation (the latter with their reasons in writing) 
within three days after the proposed act shall have been reported 
to them for concurrence; and in failure thereof, it shall have the 
operation of a law. But until there shall be three or more Bish- 
ops, as aforesaid, any Bishop attending a General Convention 
shall be a member ex -officio, and shall vote with the Clerical De- 
puties of the Diocese to which he belongs ; and a Bishop shall 
then preside. 

ARTICLE IV. 

The Bishop or Bishops in every Diocese shall be chosen agree* 
ably to such rules as shall be fixed by the Convention of that 
Diocese : and every Bishop of this Church shall confine the exer- 
cise of his Episcopal office to his proper Diocese or district, unless 
requested to ordain or confirm, or perform any other act of the 
Episcopal office, by any church destitute of a Bishop. 

article v. 

A Protestant Episcopal Church in any part of the United 
States, or any Territory thereof not now represented, may at 
any time hereafter, be admitted on acceding to this constitution; 
and a new Diocese to be formed from one or more existing Dio- 
ceses, may be admitted under the following restrictions. 



260 THE COMPREHENSIVE CHURCH. 

No new Diocese shall be formed or created within the limits 
of any other Diocese, nor shall any Diocese be formed by the 
junction of two or more Dioceses or parts of Dioceses, unless 
with the consent of the Bishop and Convention of each of the 
Dioceses concerned, as well as of the General Convention. 

No such new Diocese shall be formed, which shall contain less 
than eight thousand square miles in one body, and thirty Presby- 
ters who have been for at least one year canonically resident 
within the bounds of such new Diocese, regularly settled in a 
Parish or Congregation, and qualified to vote for a Bishop. Nor 
shall such new Diocese be formed, if thereby any existing Dio- 
cese shall be so reduced as to contain less than eight thousand 
square miles, or less than thirty Presbyters who have been resi- 
ding therein, and settled and qualified as above mentioned. 

In case one Diocese shall be divided into two Dioceses, the 
Diocesan of the Diocese divided may elect the one to which he 
will be attached, and shall thereupon become the Diocesan thereof. 
And the Assistant Bishop, if there be one, may elect the one to 
which he will be attached ; and if it be not the one elected by the 
Bishop, he shall be the Diocesan theieof. 

Whenever the division of a Diocese into two Dioceses shall be 
ratified by the General Convention, each of the two Dioceses shall 
be subject to the constitution and Canons of the Diocese so divided, 
except as local circumstances may prevent, until the same may 
be altered in either Diocese by the Convention thereof. And 
whenever a Diocese shall be formed out of two or more existing- 
Dioceses, the new Diocese shall be subject to the Constitution and 
Canons of that one of the said existing Dioceses, to which the 
greater number of Clergymen shall have belonged prior to the 
erection of such new Diocese, until the same may be altered by 
the Convention of the new Diocese. 

ARTICLE VI. 

In every Diocese the mode of trying Clergymen shall be insti- 
tuted by the Convention of the Church therein. At every trial 
of a Bishop, there shall be one or more of the Episcopal order 
present; and none but a Bishop shall pronounce sentence of de- 
positionfor degradation from the ministry on any Clergyman, 
whether Bishop, or Presbyter, or Deacon. 

ARTICLE VII. 

No person shall be admitted to Holy Orders, until he shall 
have been examined by the Bishop, and two Presbyters, and shall 
have exhibited such testimonials and other requisites as the Canons 
in that case provided, may direct. Nor shall any person be or- 
dained until he shall have subscribed the following declaration : — 



APPENDIX C. 261 

" I do believe the Holy Scriptures of the Old and New Testa- 
ment to be the word of God, and to contain all things necessary 
to salvation ; and I do solemnly engage to conform to the doctrines 
and worship of the Protestant Episcopal Church in the United 
States." No person ordained by a foreign Bishop shall be per- 
mitted to officiate as a Minister of this Church, until he shall have 
complied with the Canon or Canons in that case provided, and 
have also subscribed the aforesaid declaration. 

ARTICLE VIII. 

A Book of Common Prayer, Administration of the Sacra- 
ments, and other Rites and Ceremonies of the Church, Articles of 
Religion, and a form and manner of making, ordaining and con- 
secrating Bishops, Priests and Deacons, when established by 
this or a future General Convention, shall be used in the Protes- 
tant Episcopal Church in those Dioceses which shall have adopt- 
ed this Constitution. No alteration or addition shall be made in 
the Book of Common Prayer, or other offices of the Church, or 
the Articles of Religion, unless the same shall be proposed in one 
General Convention, and by a resolve thereof made known to 
the Convention of every Diocese, and adopted at the subsequent 
General Convention. 

ARTICLE IX. 

This Constitution shall be unalterable, unless in General Con- 
vention, by the Church, in a majority of the Dioceses which may 
have adopted the same ; and all alterations shall be first proposed 
in one General Convention, and made known to the several Dio- 
cesan Conventions before they shall be finally agreed to, or ratifi- 
ed in the ensuing General Convention. 

Done in the General Convention of the Bishops, Clergy - } and 
Laity of the Church, the 2d day of October. 1789. 



Note. — When the Constitution was originally adopted, in 
August, 1789, the first article provided that the Triennial Con- 
vention should be held on the first Tuesday in August. At the 
adjourned meeting of the Convention, held in October of the 
same year, it was provided th&tthe second Tuesday in September, 
in every third, year, should be the time of meeting. The time 
was again changed to the third Tuesday in May, by the General 
Convention of 1804. — See Bioren's edition of the Journals of the 
General Convention, 1817, pp. 61, 75, and 216. 

The first article was put into its present form at the General 
Convention of 1823. 



262 THE COMPREHENSIVE CHURCH. 

The third article was so altered by the General Convention of 
1808, as to give the House of Bishops a full veto upon the pro- 
ceedings of the other House. — See Journals of the General Con- 
vention, pp. 248, 249. 

The second sentence of the eighth article was adopted at the 
General Convention of 1811. — See Journals of General Conven- 
tion, p. 274. 

The words" or the Articles of Religion," were added to the 
eighth article by the General Convention of 1829. 

The fifth article was put into its present form at the General 
Convention of 1838. 

The same Convention adopted the following alterations. — See 
Journal of General Convention of 1838, p. 24. 

Strike out the word " States" wherever it occurs in the first and 
second articles, except where it follows the word " United," in the 
first part of the first article, and insert in lieu of the word " States" 
the word " Dioceses." Strike out the word " State" wherever it 
occurs in the second, third and fourth articles, and insert in lieu 
thereof the word " Diocese." 

Strike out the words " or District" in the fourth article. 

Strike out the word " State" in the sixth article, and insert the 
word " Diocese." 

Strike out the word " States" in the eighth article, and insert 
the word "Diocese;" and in the eighth article strike out the 
words " or State" after the words " every Diocese." 

Strike out the word " States" in the ninth article, and insert the 
word " Dioceses." Strike out the word " State" in the ninth arti- 
cle, and insert the word " Diocesan." 



D 

Titles of the Canons of the Ppotestant Epis- 
copal Church in the United States ; extract- 
ed from the Appendix to the Journal of the General 
Convention of 1838. 

CANONS OF 1832. 

Canon I. Of the Orders of Ministers in this Church. 

II. Of the Election of Bishops, (repealed by Canon 1. 
1835.) 

III. Of the Certificates to be produced on the part of the 

Bishops Elect. 

IV. Of Standing Committees. 

V. Of the Consecration of Bishops during the Recess 
of the General Convention, 



APPENDIX t> . 263 

VI. Of Assistant Bishops. 
VII. Of the Performance of Episcopal Duties in Vacant 

Dioceses, (repealed by Canon III., 1838.) 
VIII. Of the age of those who are to be Ordained or Con- 
secrated. 
IX. Of Candidates for Orders, (repealed by Canon IV., 

1838.) 
X. Of the Conduct required in Candidates for Orders. 
XI. Of Candidates for Orders who are Lay Readers. 
XII. Of Candidates who may be refused Orders. 

XIII. Of the Learning of those who are to be Ordained, 

(repealed by Canon V., 1838.) 

XIV. Of the Preparatory Exercises of a Candidate for 

Deacon's Orders. 
XV. Of the Testimonials to be produced on the part of 
those who are to be Ordained. 
XVI. Of Candidates coming from places within the United 
States in which the Constitution of this Church 
has not been acceded to. 
XVII, Of Deacons. 
XVIII. Of the Preparatory Exercises of a Candidate for 
Priest's Orders. 
XIX. Of the titles of those who are to be ordained Priests. 
XX. Of the Times of Ordination. 

XXI. Of those who have officiated as Ministers among 

other Denominations of Christians, and apply for 
Orders in this Church, (repealed by Canon III., 
1835.) 

XXII. Of Clergymen ordained for Foreign Parts. 

XXIII. Of Clergymen ordained by Foreign Bishops, or by 

Bishops not in communion with this Church, and 
desirous of officiating or settling in this Church. 

XXIV. Of Ministers celebrating Divine Service in a Foreign 

Language. 
XXV. Of Episcopal Visitations. 

XXVI, Of the duty of Ministers in regard to Episcopal Visi- 
tations. 
XXVII. Of Episcopal Charges and Pastoral Letters. 
XXVIII. Of Parochial Instruction. 
XXIX. Of the duty of Ministers to keep a Register. 

XXX. Of Election and Institution of Ministers into Parishes 

or Churches. 

XXXI. Of the Officiating of Ministers of this Church in 

the Churches, or within the Parochial Cures of 
other Clergymen. 
XXXII. Of Episcopal Resignation. 

XXXIII. Of the Dissolution of all Pastoral Connection be- 
tween Ministers and their Congregations. 



264 THE COMPREHENSIVE C H tJ ft C « , 

XXXIV. Of Differences between Ministers and their Congre* 
gations. 
XXXV. Of Ministers removing from one Diocese to another* 

(repealed by Canon IV., 1835.) 
XXXVL Of the officiating of persons not Ministers of this 
Church* 
XXXVIL Of offences for which Ministers shall be tried and 

Punished. 
XXX VIII. Of a Minister declaring that he will no longer be a 

Minister of this Church. 
XXXIX. Of Degradation from the Ministry, and of Publishing 
the Sentence thereof 
XL. Of a Clergyman in any Diocese chargeable with 

Misdemeanor in any other. 
XLI. Of the due celebration of Sundays. 
XLII. Of Crimes and Scandals to be Censured. 
XL11L Of a Congregation in any Diocese uniting with any 

other Diocese . 
XLIV. Of the mode of Publishing Authorized editions of 
the Standard Bible of this Church. 
XLV, Of the use of the Book of Common Prayer. 
XLVI. Of the Mode of Publishing Authorized editions of 
the Book of Common Prayer, &c, (repealed by 
Canon VI., 1835.) 
XLVIL Of Forms of Prayer or Thanksgiving for extraordi- 
nary occasions. 
XL VIII. Of a List of the Ministers of this Church. 
XLlX. Of the Mode of Calling Special Meetings of the 
General Convention. 
L. Of the Mode of Transmitting Notice of all Matters 
submitted by the General Convention to the Con* 
sideration of the Diocesan Conventions. 
LI. Of the Mode of Securing an Accurate View of the 
State of the Church, from time to time, (repealed 
by Canon VII., 1835.) 
LII. Of the Alms and Contributions at the Holy Com- 
munion. 
LlII. Of the Requisites of a Quorum. 
LIV. Of Defraying the Expenses of the General Conven- 
tion, (repealed by Canon VIII., 1835.) 
LV. Of the Trustees of the General Theological Semi- 
nary. 
LVI, Repealing former Canons. 

CANONS OF 1835. 
L Of the Election of Bishops, (repealed by Canon I. ? 

1838.) 
II. Of Missionary Bishops, (repealed by Canon II, 1838.) 



APPENDIX ffi , 265 

III. Of those who have officiated without Episcopal Ordi- 

nation, as Ministers among other Denominations 
of Christians, and apply for Orders in this Church, 
(repealed by Canon VIL, 1838.) _ 

IV. Of a Minister removing from one Dioces eto another* 

V. Of Amenability and Citations. 

VI. Of the Mode of Publishing Authorized Editions of 
the Book of Common Prayer, &c, (repealed by 
Canon IX., 1838.) 
VII. Of the Mode of Securing an Accurate View of the 
State of the Church from time to time. 
VIIL Of Defraying the Expenses of the General Conven- 
tion, (repealed by Canon X., 1838.) 
CANONS OF 1838, 

I. Of the Election of Bishops. 
II. Of Missionary Bishops. 

III. Of the Performance of Episcopal Duties in Vacant 

Dioceses. 

IV. Of Candidates for Orders. 

V. Of the Learning of those who are to be Ordained. 
VI. Candidates for Orders Ineligible to the General Con- 
vention. 
VIL Candidates for Orders in this Church, who have been 
Ministers, Licentiates, or Students of Theology 
among other Religious Denominations. 
VIIL Of the Organizing of New Dioceses formed out of 

Existing Dioceses. 
IX. Of the Mode of Publishing Authorized Editions of the 

Book of Common Piayer, &c«- 
X. Of Defraying the expenses of the General Conventions^ 
XL Of Repealed Canons. 



E 
Canons of 1832. 

CANON I. 

Of the Orders of Ministers in this Church. 
[This Canon was first adopted in 1789.] 
In this Church there shall always be three orders in the Minis* 
try, viz : Bishops, Priests, and Deacons, 



23 



266 THE COMPREHENSIVE CHURCH, 



CANON III. 

Of the Certificates to be produced on the part of the Bishops elect. 

[Former Canons on this subject were the second of 1789 ; the fourth of 1792, 
and the third of 1808.] 

Sec. 1. Every Bishop elect, before his consecration, shall pro- 
duce to the House of Bishops, from the Convention by whom he 
is elected, evidence of such election, and from the House of Cleri- 
cal and Lay Deputies in General Convention, evidence of their 
approbation of his testimonials, and of their assent to Ins conse- 
cration, and also certificates respectively, in the following words: 
such certificates, in both cases, to be signed by a constitutional 
majority of the Clerical and Lay Deputies, composing the State 
Convention, or the House of Clerical and Lay Deputies, as the 
case may be. The same evidence of election by, and the same 
certificate from the Members of, the State Convention, shall be 
presented to the House of Clerical and Lay Deputies in General 
Convention. 

Testimony from the Members of the Convention in the Diocese 
from whence the person is recommended for Consecration. 

We, whose names are underwritten, fully sensible how impor- 
tant it is that the sacred office of a Bishop should not be unwor- 
thily conferred, and firmly persuaded that it is our duty to bear 
testimony on this solemn occasion, without partiality or affection, 
do. in the presence of Almighty God, testify, that A. B. is not, 
so far as we are informed, justly liable to evil report, either for 
error in religion or for viciousness in life ; and that we do not 
know or believe there is any impediment on account of which he 
ought not to be consecrated to that holy office. We do moreover 
jointly and severally declare, that we do in our conscience believe 
him to be of such sufficiency in good learning, such soundness in 
the faith, and of such virtuous and pure manners, and Godly con- 
versation, that he is apt and meet to exercise the office of Bishop, 
to the honor of God and the edifying of his Church, and to be a 
wholesome example to the flock of Christ. 

The above certificate shall be presented to the House of Cleri- 
cal and Lay Deputies in General Convention. 

Testimony from the House of Clerical and Lay Deputies in Gen- 
eral Convention. 

We, whose names are underwritten, fully sensible how impor- 
tant it is that the sacred office of a Bishop should not be unwor- 
thily conferred, and firmly persuaded that it is our duty to bear 
testimony on this solemn occasion, without partiality or affection, 
do, in the presence of Almighty God, testify, that A. B. is not, 
so far as we are informed, justly liable to evil report, either for er- 
ror in religion or for viciousness of life ; and that we do not know 
or believe there is any impediment on account of which he ought 



APPENDIX E. 267 

not to be consecrated to that holy office ; but that he hath, as we 
believe, led his life for three years last past, piously, soberly, and 
honestly. 

Sect. 2. If the House of Bishops consent to the consecration, 
the presiding Bishop, with any two Bishops, may proceed to per- 
form the same, or any three Bishops, to whom he may communi- 
cate the testimonials. 



CANON IV. 

Of Standing Committees. 

[Former Canons on this subject were the sixth of 1789 : the second of 1795; 
and the fourth and twenty fourth of 1808-] 

Sect. 1. In every Diocese there shall be a Standing Committee, 
to be appointed by the Convention thereof, whose duties, except 
so far as provided for by the Canons of the General Convention, 
may be prescribed by the Canons of the respective Dioceses. They 
shall elect from their own body a President and a Secretary. They 
may meet on their own adjournment, from time to time; and the 
President shall have power to summon special meetings when- 
ever he shall deem it necessary. 

Sect. 2. In every Diocese where there is a Bishop, the Stand- 
ing Committee shall be a council of advice to the Bishop. They 
shall be summoned on the requisition of the Bishop, whenever he 
shall wish for their advice. And they mav meet of their own 
accord, and agreeably to their own rules, when they may be dis- 
posed to advise the Bishop. 

Sect. 3. Where there is no Bishop, the Standing Committee is 
the Ecclesiastical authority for all purposes declared in these 
Canons. 



CANON V. 

Of the Consecration of Bishops during the Recess of the Gen- 
e?al Convention. 

[Former Canons on this subject were the second of 1799 ; the fifth of 1808 
and the sixth of 1820. J 

Sect. 1. If during the recess of the General Convention, the 
Church, in any Diocese, should be desirous of the Consecration 
of a Bishop elect, the Standing Committee of the Church in such 
Diocese may, by their President, or by some person or persons 
specially appointed, communicate the desire to the Standing Com- 
mittee of the Churches in the different Dioceses, together with 
copies of the necessary testimonials; and if the major number 
of the Standing Committees shall consent to the proposed Conse- 
cration, the Standing Committee of the Diocese concerned, shall 
forward the evidence of such consent, together with other testimo- 
nials, to the presiding Bishop of the House of Bishops, or in case 



268 THE COMPREHENSIVE CHURCH. 

of his death, to the Bishop who, according to the rules of the 
House of Bishops, is to preside at the next General Convention, 
who shall communicate the same to all the Bishops of this Church 
in the United States; and if a majority of the Bishops consent 
to the Consecration, the presiding Bishop, or Bishop aforesaid, 
with any two Bishops, may proceed to perform the same ; or any 
three Bishops to whom he may communicate the testimonials. 

Sect. 2. The evidence of the consent of the different Stand- 
ing Committees shall be in the form prescribed by the House of 
Clerical and Lay Deputies in General Convention ; and without 
the aforesaid requisites, no Consecration shall take place during 
the recess of the General Convention. But in case the election 
of a Bishop shall take place within a year before the meeting of 
the General Convention, all matters relative to the Consecration 
shall be deferred until the said meeting. 



CANON VI. 

Of Assistant Bishops. 
[The former Canon on this subject was the fifth of 1829.] 
When a Bishop of a Diocese is unable, by reason of old age, 
or other permanent cause of infirmity, to discharge his Episcopal 
duties, one Assistant Bishop may be elected by and for the said 
Diocese, who shall in all cases succeed the Bishop in case of sur- 
viving him. The assistant Bishop shall perform such Episcopal 
duties, and exercise such Episcopal authority in the Diocese, as 
the Bishop shall assign to him; and in case of the Bishop's ina- 
bility to assign such duties declared by the Convention of the 
Diocese, the Assistant Bishop shall, during such inability, perform 
all the duties, and exercise all the authorities which appertain to 
the office of Bishop. No person shall be Elected or Consecrated 
a Suffragan Bishop, nor shall there be more than one Assistant 
Bishop in a Diocese at the same time. 



CANON VIII. 

Of the Age of those who are to be Ordained or Consecrated. 

[Former Canons on this subject were the fourth of 1789 ; the third of 1795 ; 
and !he sixth of 1808.] 

Deacon's Orders shall not be conferred on any person until he 
shall be twenty one years old, nor Priest's Orders on any one un- 
til he shall be twenty four years old. And no Deacon shall be 
ordained Priest, unless he shall have been a Deacon one year, 
except for reasonable causes it shall otherwise seem good unto the 
Bishop. No man shall be consecrated a Bishop of this Church, 
until he shall be thirty years old. 



APPENDIX E. 269 



CANON X. 

Of the Conduct required in Candidates for Orders. 
[The former Canon on this subject was the eighth of 1808.] 
The Bishop or other Ecclesiastical authority, who may have 
the superintendence of Candidates for Orders, shall take care that 
they pursue their studies diligently, and under proper direction, 
and that they do not indulge in any vain or trifling conduct, or 
in any amusements most liable to be abused to licentiousness, or 
unfavorable to that seriousness, and to those pious and studious 
habits, which become those who are preparing for the holy min- 
istry. 



CANON XIV. 

Of the Preparatory Exercises of a Candidate for Deacon's 
Orders. 

[Former Canons on this subject were the sixth of 1795; and the tenth of 

1808.] 

Sect 1. There shall be assigned to every Candidate for Dea- 
con's Orders, four different examinations, at such times and pla- 
ces as the Bishop to whom he applies for Orders shall appoint. 
The examination shall take place in the presence of the Bishop 
and two or more Presbyters, on the following studies prescribed 
by the Canons, and by the course of study established by the 
House of Bishops. At the first examination — on some approved 
Treatises on Natural Philosophy. Moral Philosophy, and 
Rhetoric, and in the Hebrew Bible, the Greek Testament, and 
the Latin tongue. At the second examination — on the books of 
Scripture; the Candidate being required to give an account of the 
different books, and to explain such passages as may be proposed 
to him. At the third examination — on the Evidences of Chris- 
tianity, and Systematic Divinity. And at the last examination 
— on Church History, Ecclesiastical Polity, the Book of Com- 
mon Prayer, and the Constitution and Canons of the Church, and 
of the Diocese for which he is to be ordained. In the choice of 
books on the above subjects, the Candidate is to be guided by the 
course of study established by the House of Bishops. At each 
of the aforementioned examinations, he shall produce and read a 
Sermon or Discourse, composed by himself, on some passage of 
Scripture previously assigned him, which, together with one other 
Sermon or Discourse on some passage of Scripture selected by 
himself, shall be submitted to the criticism of the Bishop and 
Clergy present. And before his ordination, he shall be required 
to perform such exercises in reading, in the presence of the Bishop 
and Clergy, as may enable them to give him such advice and in- 
structions as may aid him in performing the service of the Church, 
and in delivering his Sermons with propriety and devotion. 

Sect. 2. The Bishop may appoint some of his Presbyters to 
23" 



270 THE COMPREHENSIVE CHURCH. 

conduct the above examinations ; and a certificate from these 
Presbyters, that the prescribed examinations have been held ac- 
cordingly, and satisfaction given, shall be required of the candi- 
date. Provided that, in this case, the candidate shall, before his 
ordination, be examined by the Bishop, and two or more Presby- 
ters, on the above named studies. 

Sect. 3. In a Diocese where there is no Bishop, the Standing 
Committee shall act in his place in appointing the examining 
Presbyters reo x uired by this Canon ; and in this case the candidate 
shall be again examined by the Bishop to whom he applies for 
orders, and two or more Presbyters, on the studies prescribed by 
the Canons. 

Sect. 4. A Clergyman who presents a person to the Bishop for 
Orders, as specified in the office of Ordination, without having 
good grounds to believe that the requisitions of the Canons have 
been complied with, shall be liable to ecclesiastical censure. 



CANON XV". 

Of the Testimonials to be produced on the part of those who are to 

be Ordained. 

[Former Canons on this subject were the sixth of 1789 ; the fourth of 1792 ; 

the second of 1795 ; and the twelfth of 1808. j 

Sect. 1. No person shall be ordained Deacon or Priest in this 
Church, unless he exhibit to the Bishop the following testimonials 
from the Standing Committee of the Diocese for which he is to 
be ordained, which recommendation shall be signed by the names 
of a majority of all the Committee, the Committee being duly con- 
vened, and shall be in the following words: 

" We, whose names are hereunder written, testify, that A. B. 
hath laid before us satisfactory testimonials, that for the space of 
three years last past, he hath lived piously, soberly, and honest- 
ly ; and hath not written, taught, or held any thing contrary to 
the doctrine or discipline of the Protestant Episcopal Church ; 
and moreover, we think him a person worthy to be admitted to 
the Sacred Order of . In witness whereof, we have here- 
unto set our hands, this day of , in the year of our 

Lord .» 

Sect. 2. But before a Standing Committee shall proceed to re- 
commend any Candidate, as aforesaid, to the Bishop, such Can- 
didate shall produce from the Minister and Vestry of the Parish 
where he resides, or from the Vestry alone, if the Parish be va- 
cant, or if the applicant be the minister of the Parish, a Deacon, 
desirous of Priest's Orders ; or, if there be no Vestry, from at 
least twelve respectable persons of the Protestant Episcopal 
Church, testimonials of his piety, good morals, and orderly con- 
duct in the following form : — " We whose names are hereunder 
written, do testify from evidence satisfactory to us, that A. B., for 
the space of three years last past, hath lived piously, soberly, and 



APPENDIX E. 271 

honestly; an J hath not, so far as we know or believe, written* 
taught, or hehl any thing contrary to the doctrine or discipline 
of the Protestant Episcopal Church; and moreover, we think him 

a person worthy to be admitted to the Sacred Order of . 

In witness whereof, we have hereunto set our hands, this ■ 

day of , in the year of our Lord ." He shall also 

lay before the Standing Committee, testimonials, signed by at 
least one respectable Presbyter of the Protestant Episcopal 
Church in the United States, in the following form : — " I do testi- 
fy that A. B., for the space of three years last past, hath lived 
piously, soberly, and honestly, and hath not, so far as I know or 
believe, written, taught, or held any thing contrary to the doctrine 
or discipline of the Protestant Episcopal Church; and moreover, 
I think him a person worthy to be admitted to the Sacred Order 
of . This testimonial is founded on my personal knowl- 
edge of the said A. B. for one year last past, and for the residue 
of the said time upon evidence that is satisfactory to me. In wit- 
ness whereof, I have hereunto set my hand, this day of 

, in the year of our Lord ." 

Sect. 3. But in case a Candidate, from some peculiar circum- 
stances not affecting his pious or moral character, should be una- 
ble to procure testimonials from the Minister and Vestry of the 
Parish where he resides, the Standing Committee may accept tes- 
timonials of the purport above stated, from at least twelve respec- 
table members of the Protestant Episcopal Church, and from at 
least one respectable Presbyter of the said Church, who has been 
personally acquainted with the Candidate for at least one year. 

Sect. 4, Every Candidate for Holy Orders, who may be recom- 
mended by the Standing Committee of any Church destitute of a 
Bishop, if he have resided for the greater part of the three years 
last past within the Diocese of any Bishop, shall apply to such 
Bishop for Ordination. And such Candidate shall produce the 
usual testimonials, as well from the Committee of the Diocese in 
which he has resided, as from the Committee of the Church in the 
Diocese for which he is to be ordained. 

Sect. 5. In the case of a Candidate for Priest's Orders, who 
has been ordained a Deacon within three years preceding, the 
testimonials above prescribed may be so altered as to extend to 
such portion only of the three years preceding his application for 
Priest's Orders, as have elapsed since his Ordination as Deacon ; 
and the Standing Committee shall allow the testimonials so altered 
the same effect as if in the form prescribed, and shall sign their 
own testimonial in such altered form, with the same effect as if 
in the form above prescribed, unless some circumstances shall have 
occurred that tends to invalidate the force of the evidence on which 
the Candidate was ordained Deacon. 



273 THE COMPREHENSIVE CHURCH. 

CANON XVII. 

Of Deacons. 
[The former Canon on this subjeet was the thirteenth of 1808.] 
Every Deacon shall be subject to the Regulations of the Bishop, 
or, if there be no Bishop, of the Clerical Members of the. Stand- 
ing Committee of the Diocese fur which he is ordained, unless he 
receive letters of dismission therefrom to the Bishop, or ecclesias- 
tical authority of some other Diocese, and be thereupon received 
as a Clergyman of such other Diocese ; and he shall officiate in 
such places as the Bishop or the said Clerical Members may 
direct. It is hereby recommended, that at the time a Candidate is 
finally examined for Deacon's Orders, the Bishop shall assign to 
him in writing, the subjects or studies on which it is expedient that 
he should be particularly examined before being ordained Priest, 
and with that view name also some author who has treated of 
such subjects or studies from among the works recommended by 
the House of Bishops. And the said Deacon shall deliver this 
document to the Bishop who examines him for Priest's Orders. 



CANON XVIII. 

Of the Preparatory Exet cises of a Candidate for Priest's Orders. 
IThe former Canon on this subject was the eleventh of 1808.] 
A Candidate for Priest's Orders shall, before his Ordination, 
be required to undergo an examination in presence of the Bishop, 
and two or more Presbyters, to be named by him, on any leading 
studies prescribed by the House of Bishops. 



CANON XXXII. 

Of Episcopal Resignations. 

Whereas, the Resignation of the Episcopal Jurisdiction of a 
Diocese is to be discountenanced, but circumstances may some- 
times create an exigency which would render an adherence to this 
principle inexpedient ; it is hereby declared that the Episcopal 
Resignation of a Diocese may take place under the following re- 
strictions : that is to say — 

Sect. 1. A Bishop desiring to resign, shall declare his desire 
to do so, with the reasons therefor in writing, and under his hand 
and seal, to his Council of Advice, which shall record the said 
writing, and send a copy of the same forthwith to every Clergy- 
man and every Parish in the Diocese. 

Sect. 2. At the next Convention of the said Diocese, held not 
less than three months after the delivery of the said writing to the 
Council of Advice, the proposed resignation of its Bishop shall 
be considered j and if two thirds of the Clergy present, entitled to 



APPENDIX E . 273 

vote in the election of a Bishop, and two thirds of the Parishes 
in union with the said Convention, and entitled to a vote, and at 
that time represented, each Parish having one vote by its Delegate 
or Delegates, shall consent fo the proposed resignation, the sub- 
ject shall be referred to the General Convention ; but otherwise, 
the tender of resignation shall be void. 

Sect. 3. The writing aforesaid, and the proceedings of the 
Diocesan Convention consenting to the resignation, shall be laid 
before the House of Clerical and Lay Deputies at the next Gen- 
eral Convention, which shall have cognizance of all matters rela- 
ting to them ; and if a majority of each order of that House, 
voting by States, shall agree to the measure, the said writing and 
proceedings shall be laid before the House of Bishops of that 
Convention; but otherwise, the said writing and proceedings 
shall be void. 

Sect. 4. The said writing and proceedings being laid before 
the House of Bishops, it shall have cognizance of all matters re- 
lating to them ; and the Bishop who proposes to resign, may sit 
and vote as before in that House ; and if a majority of the mem- 
bers present of that House shall agree to the proposed resigna- 
tion, the presiding Bishop shall declare that it is confirmed ; and 
this declaration shall be entered on the Journal of the House. But 
if a majority of the Bishops present do not agree to the resigna- 
tion, all the previous proceedings shall be void. 

Sect. 5. If no meeting of the General Convention is expected 
to be held within one year of the s ; ttingof the Diocesan Conven- 
tion aforesaid, the President of the Standing Committee of the 
Diocese shall transmit copies of the said writing and proceedings 
of the Diocesan Convention to the Standing Committees of all 
the Dioceses of this Church, and if a majority of them consent 
to the proposed resignation, the said President shall transmit 
copies of the said writing and proceedings, and of the consent of 
the majority of the Standing Committees, to every Bishop of this 
Church; and if a majority of the Bishops shall notify the senior 
Bishop of their consent to the proposed resignation, he shall de- 
clare, under his hand and seal, that the said resignation is confirm- 
ed, and shall transmit the said declaration to the President of the 
Standing Committee of the Diocese concerned. But if a majority 
of the Bishops do not notify the senior Bishop of their consent 
to the measure within six months, all the previous proceedings 
shall be void. 

Sect. 6. A Bishop whose resignation of the Episcopal Juris- 
diction of a Diocese has been thus confirmed, shall perform no 
Episcopal act, except by the request of the Bishop of some Dio- 
cese, or of the Convention, or the Standing Committee of a va- 
cant Diocese. And if the said Bishop shall perform any Episco- 
pal act contrary to these provisions, or shall in any wise act con- 
trary to his Christian and Episcopal character, he shall, on trial 
and proof of the fact, be degraded from the ministry by any five 



274 THE COMPREHENSIVE CHURCH. 

Bishops, or a majority of them, to be appointed by the senior 
Bishop of this Church, and to be governed by their own rules in 
the case ; and notice of the same shall be given to all the Bishops 
and Standing Committees, as in the case of other degraded Min- 
isters. 

Sect. 7. No Bishop whose resignation of the Episcopal Juris- 
diction of a Diocese has been confirmed as aforesaid, shali have a 
seat in the House of Bishops. 

Sect. 8. A Bishop who ceases in any way to have the Epis- 
copal charge of a Diocese, is still subject, in ail matters, to the au- 
thority of the General Convention. 



CANON xxxiv. 

Of Differences between Ministers and their Congregations. 

[Former Canons on this subject were the fourth of 1801, and the, thirty-sec- 
ond of 1808.] 

In cases of controversy between Ministers who now, or may 
hereafter, hold the Rectorship of Churches or Parishes, and the 
Vestry or Congregation of such Churches or Parishes, which 
Controversies are of such a nature as cannot be settled by them- 
selves, the parties, or either of them, shall make applicatian to 
the Bishop of the Diocese, or in case there be no Bishop, to the 
Convention of the same. And if it appear to the Bishop and a 
majority of the Presbyters, convened after a summons of the 
whole belonging to the Diocese, or, if there be no Bishop, to the 
Convention, or the Standing Committee of the Diocese, if the au- 
thority should be committed to them by the Convention, that the 
Controversy has proceeded to such lengths as to preclude all hopes 
of its favorable termination, and that a dissolution of the connec- 
tion which exists between them is indispensably necessary to re- 
store the peace, and promote the prosperity of the Church, the 
Bishop and his said Presbyters, or, if there be no Bishop, the 
Convention or the Standing Committee of the Diocese, if the au- 
thority should be committed to them by the Convention, shall re- 
commend to such Ministers to relinquish their titles to their Rec- 
torship, on such conditions as may appear reasonable and proper 
to the Bishop and his said Presbyters, or, if there be no Bishop, 
to the Convention or the standing Committee of the Diocese, if 
the authority should be committed to them by the Convention. 
And if such Rectors or Congregations refuse to comply with such 
recommendation, the Bishop and his said Presbyters, or, if there 
be no Bishop, the Convention, or the Standing Committee of the 
Diocese, if the authority should be committed to them by the 
Convention, with the aid and consent of a Bishop, may, at their 
discretion, proceed, according to the Canons of the Church, to 
suspend the former from the exercise of any Ministerial Duties 
within the Diocese, and prohibit the latter from a seat in the Con- 




APPENDIX E. 275 

Vention, until they retract such refusal, and submit to the terms of 
the recommendation : and any Minister so suspended shall not 
be permitted, during his suspension, to exercise any Ministerial 
Duties. This Canon shall apply also to the cases of Assistant 
Ministers and their Congregations. 



CANON XXXVII. 

Of Offences for which Ministers shall be Tried and Punished. 

[Former Canons on this subject were the thirteenth of 1789, the first of 

1801 ; the twenty-sixth of 1808, and the second of J829.] 

Sect. 1. Every Minister shall be liable to presentment and tri- 
al, for any crime or gross immorality, for disorderly conduct, for 
drunkenness, for profane swearing, for frequenting places most 
liable to be abused to licentiousness, and for violation of the Con- 
stitution or Canons of this Church, or of the Diocese to which he 
belongs: and, on being found guilty, he shall be admonished, 
suspended, or degraded, according to the Canons of the Diocese 
in which the trial takes place, until otherwise provided for by the 
General Convention. 

Sect. 2. If any Minister of this Church shall be accused, by 
public rumour, of discontinuing all exercise of the Ministerial 
Office without lawful cause, or of living in the habitual disuse of 
public worship, or of the holy eucharist, according to the offices 
of this Church, or of being guilty of scandalous, disorderly, or 
immoral conduct, or of violating the Canons, or preaching, or in- 
culcating heretical doctrine, it shall be the duty of the Bishop, or, 
if there be no Bishop, the Clerical Members of the Standing 
Committee, to see that an inquiry be instituted as to the truth of 
such public rumour. And in case of the individual being pro- 
ceeded against and convicted, according to such rules or process 
as may be provided by the Conventionsof the respective Dioceses, 
he shall be admonished, suspended, or degraded, as the nature of 
the case may require, in conformity with their respective Consti- 
tutions and Canons. 



CANON XXXV1IL 

Of a Minister declaring that he will no longer be a minister of 
this Church. 

[Former Canons on this subject were the second of 1817 ; the seventh of 
1820, and the third of 1829.] 

If any Minister of this Church, against whom there is no ec- 
clesiastical proceeding instituted, shall declare to the Bishop of 
the Diocese to which he belongs, or to any ecclesiastical authori- 
ty for the trial of Clergymen, or, where there is no Bishop, to the 
Standing Committee, his renunciation of the Ministry, and his 
design not to officiate in future in any of the offices thereof, it 



276 THE COMPREHENSIVE CUtitLCM, 

shall be the duty of the Bishop, or, where there is no Bishop, of 
the Standing Committee, to record the declaration so made. And 
it shall be the duty of the Bishop to displace him from the Min- 
istry, and to pronounce and record, in the presence of two or three 
Clergymen, that the person so declaring, has been displaced from 
the Ministry in this Church. In any Diocese in which there is 
no Bishop, the same sentence may be pronounced by the Bishop 
of any other Diocese, invited by the Standing Committee, to 
attend for that purpose. In the case of displacing from the Min- 
istry, as above provided for, it shall be the duty of the Bishop to 
give notice thereof to every Bishop of this Church, and to the 
Standing Committee in every Diocese wherein there is no Bishop. 
And in the case of a person making the above declaration, for 
causes not affecting his moral standing, the same shall be de- 
clared. 



CANON XXXIX. 

Of Degradation from the Ministry, and of publishing the Sen* 
tence thereof, 

[Former Canons on this subject were the third of 1792, and the twenty- 
seventh of 1808.] 

Sect. 1. When any Minister is degraded from the holy Minis* 
try, he is degraded therefrom entirely, and not from a higher to a 
lower order of the same. Deposition, displacing, and ail like ex- 
pressions, are the same as degradation. No degraded Minister 
shall be restored to the Ministry. 

Sect. 2. Whenever a Clergyman shall be degraded, the Bish- 
op who pronounces sentence shall, without delay, give notice 
thereof to every Minister and Vestry in the Diocese, and also to 
all the Bishops of this Church, and where there is no Bishop,, to- 
the Standing Committee. 



CANON XLlt* 

Of Crimes and Scandals to be Censured, 

[Forrtier Canons on this subject Were the twelfth of 1789 ; the twenty-fifth' 
of 1808, and the third of 1817.] 

Sect. 1. If any persons within this Church offend their breth- 
ren by any wickedness of life, such persons shall be repelled from 
the Holy Communion, agreeable to the Rubric. 

Sect. 2. There being the provision in the second Rubric, be- 
fore the Communion Service, requiring that every Minister repel- 
ling from the Communion shall give an account of the same to 
the Ordinary; it is hereby provided, that on the information to 
the effect stated being laid before the Ordinary, that is, the Bish- 
op, it shall not be his duty to institute an enquiry, unless there be 
a complaint made to him in writing by the repelled party. But 



APPENDIX E. 



27? 



on deceiving complaint, it shall be the duty of the Bishop, unless 
he think fit to restore him from the insufficiency of the cause as- 
signed by the Minister, to institute an inquiry, as may be direct- 
ed by the Canons of the Diocese in which the event has taken 
place. And the notice given as above by the Minister; shall be 
a sufficient presentation of the party repelled. 

Sect. 3. In the case of great heinousness of offence on the part 
of Members of this Church, they may be proceeded against, to 
the depriving them of all privileges of Church Membership, ac- 
cording to such rules or process as may be provided by the Gen*- 
eral Convention; and until such rules or process shall be provi- 
ded, by such as may be provided by the different State Convene 
tions. 



CANON XLIXs, 

Of the Mode of calling Special Meetings of the General Con* 
xention. 

[Former Canons oh this subject were the first of 1799, and the forty-second 
of 1808.] 

Sect, h The right of calling Special Meetings of the General 
Convention shall be in the Bishops. This right shall be exerci- 
sed by the presiding Bishop, or, in case of his death, by the Bish- 
op vvho, according to the rules of the House of Bishops, is to 
preside at the next General Convention ; provided that the sum- 
mons shall be with the consent, or on the requisition of a majori- 
ty of the Bishops, expressed to him in writing. 

Sect. 2. The place of holding any Special Convention shall 
be that fixed on by the preceding General Convention for the meet- 
ing of the next General Convention, unless circumstances shall 
render a meeting at such a place unsafe ; in which case the presi- 
ding Bishop may appoint some other place. 

Sect. 3, The Deputies elected to the preceding General Con- 
vention shall be Deputies at such Special Convention, unless in 
those cases in which other Deputies shall be chosen in the mean- 
time by any of the Diocesan Conventions, and then such other 
Deputies shall represent, in the Special Convention, the Church 
of the Diocese in which they have been chosen^ 

24 



278 THE COMPREHENSIVE CHURCH. 

F 

Canons of 1835. 



CANON V. 

Of Amenability and Citations. 

[Former Canons on this subject were the third of 1804; the thirty-first of 

1808 ; the fourth of 1829, and the thirty-fifth of 1832.] 

Sect. 1. Every Minister shall be amenable, for offences com- 
mitted by him, to the Bishop, and if there be no Bishop, the Cler- 
ical Members of the Standing Committee of the Diocese, in 
"which he is Canonically resident, at the time of the charge. 

Sect. 2. Unless a State Convention shall otherwise provide, 
a Citation to any Minister to appear at a certain time and place 
for the trial of an offence, shall be deemed to be duly served upon 
him, if a copy thereof is left at his last place of abode, within 
the United States, sixty days before the day of appearance 
named therein; and, in case such minister has departed from the 
United States, by also publishing a copy of such Citation in some 
newspaper, printed at the seat of government of the State, in 
which the Minister is cited to appear, six months before the said 
day of appearance. 



G 
Canons of 1838. 



CANON 1. 

Of the Election of Bishops. 
[Former Canons on this subject were the first of ]795 ; the second of 1808; 
the first of 1817 ; the second of 1820 ; the second of 1832, and the first of 
1835.] 

Sect. 1. Any Diocese in union with this Church, havingatthe 
time less than six officiating Presbyters residing therein, regu- 
larly settled in a Parish or Church, and qualified to vote for a 
Bishop; and any Diocese at the time of its organization, with a 
view to ask for admission into union with this Church may, by a 
vote of the Convention thereof request the General Convention to 
elect a Bishop for the same. And, thereupon, the House of 
Bishops may nominate to the House of Clerical and Lay Depu- 
puties # , for their concurrence, a suitable person for the office of 



APPENDIX G. 279 

Bishop, who shall, in case of their concurrence, be consecrated 
as the Bishop of such Diocese. The evidence of the concurrence 
of the Clerical and Lay Deputies, shall be a certificate, to be 
signed by a Constitutional majority of them, agreeably to the 
form required by the III. Canon of 1832, to be signed by the mem- 
bers of the Convention, in a Diocese whence a person is recom- 
mended for consecration. 

Sect. 2. To entitle a Diocese to the choice of a Bishop by 
the Convention thereof, there must be at the time of such choice, 
and have been during the year previous, at least six officiating 
Presbyters therein, regularly settled in a parish or Church, and 
qualified to vote for a Bishop ; and six or more parishes represent- 
ed in the Convention electing. But two or more adjoining Dio- 
ceses, not having respectively the requisite number of Presbyters, 
to entitle either to the choice of a Bishop, may associate and pro- 
ceed to the choice of a Bishop, to exercise jurisdiction alike in 
each of the associated Dioceses, if there be at the time of such 
choice, and have been during the year previous, nine or more such 
Presbyters, residing in any part of such associated Diocese quali- 
fied as aforesaid; and the Bishop so elected, shall exercise Epis- 
copal jurisdiction over each of the associated Dioceses, until such 
time as some one of said Dioceses, having six or more Presby- 
ters canonically qualified to elect a Bishop, shall elect him, and he 
shall have accepted the office as its own exclusive Diocesan: where- 
upon, his connection with the other associated Diocese, or Dio- 
ceses, shall cease and determine: provided always, that the Dio- 
ceses thus associating in the election of a common Bishop, and 
the Conventions thereof, shall in all other respects remain as be- 
fore, unconnected and independent of each other; and provided 
also, that such association shall be dissolved on the demise of the 
Bishop, if not before. 

Sect. 3. A Minister is settled forall purposes here, or elsewhere 
mentioned in these Canons, who has been engaged permanently 
by any Pasish, according to the rules of said Diocese, or for any 
term not less than one year. 

Sect. 4. The II. Canon of 1832, the special Canon of 1832, 
and the I. Canon of 1835, are hereby repealed. 



CANON IT. 

Of Missionary Bishops. 
[The former Canon on this subject was the second of 1835.] 
Sect. 1. The House of Clerical and Lay Deputies may, from 
time to time, on nomination by the House of Bishops, elect a suit- 
able person or persons to be a Bishop, or Bishops, of this Church, 
to exercise Episcopal functions in States or Territories not organ- 
ized as Dioceses. The evidence of such election shall be a certifi- 
cate to be subscribed by a constitutional majority of said House of 



280 THE COMPREHENSIVE CHURCH. 

Clerical and Lay Deputies, in the form required by the TIT. Canon 
of 1832, to be given by the members of Diocesan Conventions, on 
the recommendations of Bishops elect forconsecration, which cer- 
tificate shall be produced to the House of Bishops; and if the 
House of Bishops shall consent to the consecration, they may take 
order for that purpose, 

Sect. 2. The Bishop or Bishops so elected and consecrated, 
shall exercise Episcopal functions in such States and Territories, 
in conformity to the Constitution and Canons of the Church, and 
under such regulations and instructions, not inconsistent there- 
with, as the House of Bishops may prescribe. 

Sect. 3. The jurisdiction of this Church, extending in right, 
though not always in form, to all persons belonging to it within 
the United States, it is hereby enacted, that each Missionary 
Bishop shall have jurisdiction over the clergy in the District 
assigned him ; and may, in case a presentment and trial of a cler- 
gyman become proper, request the action of any Presbyters and 
Standing Committee, in any Diocese sufficiently near, and the 
presentment and trial shall be according to the Constitution and 
Canons of said Diocese. And the House of Bishops may, at any 
time, increase or diminish the number of States or Territories, 
over which the said Bishop or Bishops shall exercise Episcopal 
functions. And in case of the death or resignation of a Mission- 
ary Bishop, the charge of the vacant Missionary Episcopate shall 
devolve on the senior Bishop of this Church, with the power of 
appointing some other Bishop as his substitute in the said charge. 

Sect, 4, The House of Clerical and Lay Deputies may, on 
nomination by the House of Bishops, in like manner, from time 
to time, elect, and the House of Bishops consenting thereto, may, 
in like manner, take order for the consecration of a suitable person 
to be a Bishop of this Church, to exercise Episcopal functions in 
any place or places out of the territory of the United States, which 
the House of Bishops may designate. 

Sect. 5, Any Bishop or Bishops elected and consecrated 
under this Canon, shall be entitled to a seat in the House of Bish- 
ops, and shall be eligible to the office of Diocesan Bishop in any 
organized Diocese within the United States. 

Sect. 6. Every such Bishop shall report to each General Con- 
vention his proceedings, and the state and condition of the Church 
in said States and Territories, and place or places out of the ter- 
ritory of the United States, and at least once a year make a report 
to the Board of Missions. 

Sect. 7. The second Canon of 1835, is hereby repealed* 



APPENDIX G. 281 



CANON III. 

Of the Performance of Episcopal Duties in Vacant Dioceses. 

[Former Canons on this subject were the first of 1795 ; the twentieth of 
1808, and the seventh of 1832.] 

Sect. 1. Any Bishop, Assistant Bishop, or Missionary Bish- 
op, may, on the invitation of the Convention, or the Standing 
Committee of any Diocese where there is no Bishop, visit and 
perform Episcopal offices in that Diocese, or in any part thereof. 
And this invitation may be temporary; and it may, at any time, 
be revoked. 

Sect. 2. A Diocese without a Bishop may, by its Convention, 
be placed under the full Episcopal charge and authority of the 
Bishop of another Diocese, or of a Missionary Bishop, who shall, 
by that act, become the Bishop also of the said vacant Diocese, 
until a Bishop is duly elected and consecrated for the same, or 
until the said act of its Convention be revoked. And in case there 
shall be an Assistant Bishop of the Diocese, under the Episcopal 
charge of whose Bishop the Diocese without a Bishop shall be 
placed, the said Assistant Bishop shall have the like charge and 
authority therein as he has in the Diocese of which he has been 
chosen Assistant Bishop. 

Sect. 3. No Diocese thus placed under thefull charge and au- 
thority of the Bishop of another Diocese, or of a Missionary 
Bishop, shall invite a second Bishop to perform any Episcopal 
duty, or exercise authority, till its connection with the first Bishop 
has expired, or is revoked. 

Sect. 4. The seventh Canon of 1832 is hereby repealed. 



CANON IV. 

Of Candidates for Orders. 
[Former Canons on this subject were the sixth of 1795 : the seventh of 1804 ; 
the seventh of 1808 ; the eighth of 1820 ; the first of 1823 ; the Canon of 
1826, and the ninth Canon of 1832.] 

Sect. 1, Every person who desires to become a Candidate for 
Orders in this Church shall, in the first instance, give notice of his 
intention to the Bishop, or, if there be no Bishop, to such body 
as the Church in the Diocese in which he intends to apply, may 
appoint, or, where no appointment is made, to the President of the 
Standing Committee. 

Sect. 2. No person shall be considered as a Candidate for 
Orders in this Church, unless he shall have produced to the Bish- 
op, to whom he intends to apply for Orders, a certificate from the 
Standing Committee of the Diocese of the said Bishop, that from 
personal knowledge, or from testimonials laid before them, they 
believe that he is pious, sober, and honest ; that he is attached to 
the doctrines, discipline, and worship of the Protestant Episcopal 
Church, and a communicant of the same; and, in their opinion, 
24* 



282 THE COMPREHENSIVE CHURCH. 

possesses such qualifications as will render him apt and meet to ex- 
ercise the ministry to the glory of God and the edifying of the 
Church. And when the Standing Committee do not certify as 
above, from personal knowledge, the testimonials laid before them 
shall be of the same purport, and as full as the certificate above 
required, and shall be signed by at least one Presbyter, and four 
respectable Laymen of the Protestant Episcopal Church. 

Sect. 3. In addition to the above testimonials, the person wish- 
ing to become a Candidate must lay before the Standing Commit- 
tee a satisfactory Diploma, or a Certificate from the instructor or 
instructors of some approved Literary Institution, which certifi- 
cate must state what have been his studies, and the extent of his 
improvement in them ; or a certificate from two Presbyters, ap- 
pointed by the ecclesiastical authority of the Diocese, to examine 
him, of his possessing such Academical Learning, as may enable 
him to enter advantageously on a course of Theology. 

Sect. 4. When a person applying to be admitted a Candidate, 
wishes the knowledge of the Latin, Greek, and Hebrew langua- 
ges, and other branches of learning not strictly ecclesiastical, to 
be dispensed with, the Standing Committee shall not recommend 
him as a Candidate, until he has laid before them a testimonial, 
signed by at least two Presbyters of this Church, stating, that in 
their opinion, he possesses extraordinary strength of natural un- 
derstanding, a peculiar aptitude to teach, and a large share of 
prudence ; and the Bishop, with the consent of the Standing Com- 
mittee, shall have granted said dispensation.- This dispensation 
shall not be granted to any person under twenty-seven years of 
age, nor shall any person be ordained under such dispensation, 
until he shall have attained thirty years of age. And in regard 
to the knowledge of the Hebrew language in all cases in these 
Canons, the Bishop shall have the sole discretion of dispensation, 
without reference to the age of the Candidate, as mentioned in this 
section. 

Sect. 5. With this enumeration of qualifications it ought to be 
made known to the Candidate, that the Church expects of him, 
what can never be the test of any outward standard — an inward 
fear and worship of Almighty God; a love of Religion and a 
sensibility to its holy influence ; a habit of devout affection ; and, 
in short, a cultivation of all those graces which are called in Scrip- 
ture the fruits of the Spirit, and by which alone his sacred influ- 
ences can be manifested. 

Sect. 6. The requisition of this Canon being fulfilled, the Bish- 
op may admit the person as a Candidate for Orders, and shall re- 
cord the same in a book to be kept for that purpose, and notify 
the Candidate of such record. And in any Diocese where there is 
no Bishop, the Standing Committee may, on the same conditions, 
admit the person as a Candidate, and shall make record and no- 
tification in the same manner. 

Sect. 7. If, after obtaining the Canonical Testimonials from 
the Standing Committee, the person be admitted as a Candidate 



APPENDIX G. 283 

by the Bishop, or if there be no Bishop, by the Standing Commit- 
tee, he shall remain^ Candidate for the term of three years before 
his ordination, unless the Bishop, with the consent of the Stand- 
ing Committee, shall deem it expedient to ordain the Candidate 
after the expiration of a shorter period, not less than one year. 

Sect. 8. A Candidate for Orders may, on letters of dismission 
from the Bishop or Standing Committee of the Diocese in which 
he was admitted a Candidate, be ordained by any Bishop of this 
Church. And if there be a Bishop within the Diocese where the 
Candidate resides, he shall apply to no other Bishop for ordi- 
nation without the permission of the former. 

Sect. 9. If any Candidate for Orders shall not, within three 
years after his admission, apply to have his first and second ex- 
aminations held, as hereafter prescribed, or if he shall not, within 
five years from his admission, apply to have his third and fourth 
examinations held, (unless the Bishop, for satisfactory reasons to 
him assigned, shall allow him farther time,) the said person shall, 
in either case, cease to be a Candidate. 

Sect. 10. A person desirous of becoming a Candidate for Holy 
Orders, shall apply to the Bishop or ecclesiastical authority of the 
Diocese in which he resides, unles the said Bishop or ecclesiastic- 
al authority shall give their consent to his application in some 
other Diocese. Candidates shall not change their Canonical resi- 
dence but tor bona-Jide causes, requiring the same to be judged of 
by the Bishop or ecclesiastical authority; and they shall not be 
dismissed from the Dioceses in which they were admitted, or to 
which they have been duly transferred, for the convenience of at- 
tending any Theological or other Seminary. 

Sect. 1 1. The ninth Canon of 1832 is hereby repealed. 

CANON V. 

Of the Learning of those who are to be Ordained. 
[Former Canons on this subject were the seventh of 1789, altered in 1792; 
the fourth of 1795 ; the fourth of 1799 ; the second of 1801 ; the ninth of 
1808, and the thirteenth of 1832.] 

Sect. 1. No person shall be ordained in this Church until he 
shall have satisfied the Bishop and the Presbyters by whom he 
shall be examined, that he is well acquainted with the Holy 
Scriptures, can read the Old Testament in the Hebrew language, 
and the New Testament in the original Greek \ is adequately 
acquainted with the Latin tongue, and that he hath a competent 
knowledge of Natural and Moral Philosophy, and Church Histo- 
ry, and hath paid attention to composition and pulpit eloquence, 
as means of giving additional efficacy to his labors ; unless the 
Bishop, with the consent of the Standing Committee of his Dio- 
cese, has dispensed with the knowledge of the Latin and Greek 
languages, and other branches of learning not strictly ecclesias- 
tical, in consideration of such other qualifications of the Gospel 
Ministry as are set forth in the fourth section of Canon IV. The 



284 THE COMPREHENSIVE CHURCH. 

dispensation, with a knowledge of the Hebrew language, to be 
regarded as in Canon IV. 

Sect. 2. The thirteenth Canon of 1832 is hereby repealed. 



CANON VII. 

Concerning Candidate* for Orders in this Church who have been 
Ministers, Licentiates, or Students of Theology, among other 
Rel ig io u s l)c n om i n atio n s. 

[Former Canons on this subject wore the sixth of 3804; the seventeenth of 
fc 1808; the fourth and fifth of 1820; the first of 1829; the twenty-first and 
twenty-fourth of 1832, and the third of 1835.] 

Sect. 1. All persons seeking admission to the Ministry of this 
Church, are to be regarded as Candidates for Holy Orders. 

Sect. 2. When a person who, not having had Episcopal Or- 
dination, has been acknowledged as an ordained Minister or Li- 
centiate among any other denomination of Christians, shall desire 
to be ordained in this Church, he shall give notice thereof to the 
Bishop, or if there be no Bishop, to the Standing Committee of 
the Diocese in which he resides ; or if he resides in a State or Ter- 
ritory in which there is no organized Diocese, to the Missionary 
Bishop within whose jurisdiction he resides; which notice shall 
be accompanied with a written certificate from at least two Pres- 
byters of this Church, stating that from personal knowledge of 
the party, or satisfactory evidence laid before them, they believe 
that his desire to leave the denomination to which he has belong- 
ed has not arisen from any circumstance unfavorable to his reli- 
gious or moral character, or on account of which it may be inex- 
pedient to admit him to the exercise of the Minsitry in this Church j 
and they may also add what they know, or believe on good au- 
thority, of the circumstances leading to the said desire. 

Sect. 3. If the Bishop or Standing Committee shall thick 
proper to proceed, the party applying to be received as a Candi- 
date, shall produce to the Standing Committee the same testimo- 
nials of literary qualifications as are required of all other Candi- 
dates ; and also a testimonial from at least twelve members of the 
denomination from which he came, or twelve members of the Pro- 
testant Episcopal Church, or twelve persons, in part of the de- 
nomination from which he came, and in part Episcopalians, sat- 
isfactory to the Committee, that the applicant has, for three years 
last past, lived piously, soberly, and honestly ; and also, a testi- 
monial from at least two Presbyters of this Church, that they be- 
lieve him to be pious, sober, and honest, and sincerely attached to 
the doctrines, discipline and worship of the Church. The Stand- 
ing Committee being satisfied on these points, may recommend 
him to the Bishop to be received as a Candidate for orders in this 
Church, or in a vacant Diocese the Standing Committee may so 
receive him. 
. Sect. 4. Candidates admitted as above, may, at the expira- 



APPENDIX G. 285 

tion of a period not less than six months, be ordained, on their 
passing the same examinations as other Candidates for Deacon's 
Orders ; and in the examinations, special regard shall be had to 
those points in which the denomination whence they come differs 
from this Church, with a view of testing their information and 
soundness in the same ; and also to the ascertaining that they are 
adequately acquainted with the liturgy and offices of this Church ; 
provided, that in their case the testimonials shall be required to 
Cover only the time since their admission as Candidates for Or- 
ders; and provided, also, that the provisions of the Canon con- 
cerning Candidates for Orders, as far as the same relates to the 
age of the person to whom the dispensation may be granted, and 
the mode and restrictions in and under which the same may be 
granted, shall apply to the persons mentioned in this Canon. 

Sect. 5. Every candidate for the Ministry of any other denom- 
ination, who applies to be received as a Candidate for Orders in 
this Church, may be allowed by the Bishop, With the consent of 
the members of the Standing Committee, the period of time during 
which he has been a student of Theology, or Candidate in such 
other denomination : provided, the time so allowed does not exceed 
two years. 

Sect. 6. When any person not a citizen of the United States, 
who has been acknowledged as an ordained Minister among any 
other denomination of Christians, shall apply for Orders in this 
Church, the Bishop to whom application is made, shall require of 
him (in addition to the above qualifications) satisfactory evidence 
that he has resided at least one year in the United States previous 
to his application. 

Sect. 7. The third Canon of 1835 is hereby repealed. 

CANON VIII. 

Of the Organizing of Nev? Dioceses Formed out of Existing 
Dioceses. 

Sect. 1. Whenever any new Diocese shall be formed within 
the limits of any other Diocese, or by the junction of two or more 
Dioceses or parts of Dioceses, and the same shall have been rati- 
fied by the General Convention, the Bishop of the Diocese within 
the limits of which another is formed, or in case of the junction of 
two or more Dioceses or parts of Dioceses, the Bishop of eldest 
consecration over the Dioceses furnishing portions of such new 
Diocese, shall thereupon call the Primary Convention of the new 
Diocese for the purpose of enabling it to organize, and shall fix 
the time and place of holding the same, such place being within 
the territorial limits of the new Diocese. 

Sect. 2. In case there should be no Bishop who can call such 
Primary Convention pursuant to the foregoing provisions, then 
the duty of calling such Convention for the purpose of organizing, 
and the duty of fixing the time and place of its meeting, shall be 



286 THE COMPREHENSIVE CHURCH. 

vested in the Standing Committee of the eldest of the Dioceses, by 
the junction of which, or parts of which, the new Diocese may be 
formed. And such Standing Committee shall make such call im- 
mediately after the ratification of a division by -the General Con- 
vention. 

Sect. 3. Whenever one Diocese is about to be divided into two 
Dioceses, the Convention of the said Diocese shall declare which 
portion thereof is to be the new Diocese, and shall make the same 
known to the General Convention before the ratification of such 
division. 



H 

Primitive Church Government ; extracted front 
Wadding tori s Church History, Harper's edition f 
chapter 2, section 2, p. 41-44. 

" Church Government. We must now proceed to examine the 
discipline and government of the primitive Church, and, in this 
inquiry, we shall discover no marks of a loose and passing super- 
stition, but on the contrary, the surest prognostics of vigor and 
immortality. There are many reasons which make it necessary,, 
in the treatment of this subject, to distinguish clearly between 
what is historically known, and what is plausibly conjectured \ 
for it is from the confusion of facts with probabilities, that most 
of the difficulties of this question have arisen. In the first place, 
it is certain, that, from the moment in which the early Churches 
attained a definite shape and consistency, and assumed a perma- 
nent form of discipline ; as soon as the death of the last of the 
Apostles had deprived them of the more immediate guidance of 
the Holy Spirit, and left them, under God's especial care and 
providence, to the uninspired direction of mere men ; so soon had 
every Church, respecting which we possess any distinct informa* 
tion, adopted the Episcopal form of government. The probable 
nature of that government, we shall describe presently ; but here 
it is sufficient to mention the undisputed fact, that the religious 
communities of the Christian world universally admitted the su- 
perintendence of ministers, called bishops, before the conclusion 
of the first century. In the next place it is equally true, that nei- 
ther our Saviour nor his Apostles have left any express and posi- 
tive ordinances for the administration of the Church; desiring, 
perhaps, that that which was intended for every age and condition 
of man, to be the associate and guardian of every form of civil 
government, should have the means of accommodating its exter- 
nal and earthly shape to the various modifications of human polity, 



APPENDIX H. 287 

It is also true, that in the earliest government of the first Chris- 
tian society, that of Jerusalem, not the elders only, but the " whole 
Church" were associated with the Apostles ; and it is even cer- 
tain, that the terms bishop, and elder or presbyter, were, in the 
first instance, and for a short period, sometimes used synony- 
mously, and indiscriminately applied to the same order in the 
ministry. From the comparison of these facts, it seems natural 
to draw the following conclusions,— that during the lifetime of 
the apostles they were themselves the directors, or at least the 
presidents of the Church; that as long as they remained on earth, 
it w T as not necessary, in all cases, to subject the infant societies to 
the delegated authority of a single superintendent, though the in- 
stances of Titus and Timothy clearly prove that it was sometimes 
done j and that, as they were severally removed from the world, 
some distinguished brother was in each instance appointed to suc- 
ceed, not indeed to the name and inspiration, but to the ecclesias- 
tical duties of the blessed Teacher who had founded the Church. 
The concurrence of ancient records confirms this last conclusion ; 
the earliest Church historians enumerate the first bishops of the 
Churches of Jerusalem, Antioch, Ephesus, Smyrna, Alexandria, 
and Rome, and trace them in each case, from the Apostles. And 
thus it came to pass that, for more than twenty years before the 
death of St. John, most of the considerable Churches had gradu- 
ally fallen under the presidency of a single person entitled Bishop ; 
and that, after that event, there were certainly none which did not 
speedily follow the same name and system of administration. 

Prophets. Again, for the first thirty years, perhaps somewhat 
longer, after the ascension of Christ, the labors of the apostles 
were aided by certain ministers entitled Prophets, who were 
gifted with occasional inspiration, and taught under the influence 
of the Holy Spirit. This order of teachers was withdrawn from 
the Church w T hen their office became no longer necessary for its 
advancement, and it appears wholly to have ceased before the end 
of the century, at which period, as w r e have already observed, ec- 
clesiastical government universally assumed that durable shape 
which has been perpetuated, and, with certain variations, gener- 
ally adopted through every age of Christianity. 

Deacons. We have yet made no mention of the deacons, who 
were the third order in the Episcopal Church. The word dea- 
con means minister, and in that sense is sometimes applied 
to the office of the Apostles ; but in a general sense only, since 
we areassured (Acts vi.) that the diaconal order was distinct, and 
instituted for a specific purpose. How r ever, it seems certain that, 
in the very beginning, the office of the deacons was not confined 
to the mere ministry of the table, since we read that Stephen dis- 
puted publicly on the Christian truth, with irresistible wisdom 
and spirit ; and, moreover, that " he did great wonders and mira- 
cles among the people." It is equally clear that attendance on the 
poor was for several centuries attached to it ; even after the office 



288 THE COMPREHENSIVE CflCRCH* 

of treasurer was held by the bishop, the portion destined to chari- 
table relief continued to pass through the hands of the deacon. It 
is not so easy to ascertain the extent of their spiritual duties in the 
earliest Church. Ignatius speaks of them with high respect, and, 
in one place, calls them " ministers of the mysteries of Christ." 
Tertullian distinguishes them from the laity, together with bisrw 
ops and presbyters. Cyprian asserts, that the Apostles appointed 
them as "ministers of their episcopacy and Church. 75 By 
the Nicene Council they are designated as servants of the 
bishop. It is certain that they were ordained by the bishop 
alone, without any imposition of hands by presbyters ) that in 
some Churches they were admitted to read the gospel, and that 
they universally assisted in the distribution of the Eucharist^ 
without any share in its consecration. Their early acknowledg- 
ment as members of the ministry is proved by their occasional 
presence in the original synods of the clergy. 

Clergy and Laily. The origin of the distinction between the 
clergy and the laity has given rise to much controversy. Bingham 
is of opinion that it was derived from the Jewish into the Christian 
Church in its earliest days. And Clemens Alexandrinus has ex- 
pressly declared, *' that St. John, after his return from Patmos, 
ordained bishops, and appointed such men for clerical ministers 
as were signified by the Holy Spirit." If the persons here men- 
tioned were actually set apart and consecrated to the ministry, the 
reality as well as the name of the distinction might with greater 
assurance plead apostolic authority ; but this does not positively 
appear. On the other hand, the separation of the sacred order is 
so commonly mentioned by the early Fathers, not by Cyprian 
only, but by his predecessors Tertullian and Origen, and so inva- 
riably treated as a necessary part of the Christian system, that if 
its origin was not coeval with the foundation of the system, it was 
at least unrecorded and immemorial. The fairest supposition re- 
specting this question appears to be, that the first converts, those 
who spread the earliest tidings of redemption before the Apostles 
themselves had quitted Judea, were commissioned to preach the 
name, and diffuse the knowledge of Christ indiscriminately. But 
it seems equally certain, that this commission was of very short 
duration ; and that as soon as in any place converts were found 
sufficient to form a society or church, a bishop or presbyter was 
ordained for life to minister to them. The act of ordination estab- 
lished the distinction of which we are treating. 

According to the earliest form of Episcopal government it 
would appear that the bishop possessed little, if any, power in 
matters of discipline, except with the consent of the council of 
presbyters ; that the council possessed no sort of power except in 
conjunction with him ; and that, in affairs strictly spiritual, as the 
ordination of the inferior clergy, and the administration of the 
sacraments, especially that of baptism, he acted as some think 
with original, and certainly with independent, authority. His 



APPENDIX H . 289 

office v/as for life, and the funds of the society were committed to 
his care and dispensation. Of most of the apostolic churches, the 
first bishops were appointed by the apostles; of those not apostol- 
ical, the first presidents were probably the missionaries who 
founded them; but, on their death, the choice of a successor de- 
volved on the members of the society; In this election, the people 
had an equal share with the presbyters and inferior clergy, with- 
out exception or distinction ; and it is clear, that their right in this 
matter was not barely testimonial, but judicial and elective. This 
appointment was final, requiring no confirmation from the civil 
power or any superior prelate; and thus, in the management of 
its internal affairs, every church was essentially independent of 
every other. 

The Churches, thus constituted and regulated, formed a sort of 
federative body of independent religious communities, dispersed 
through the greater part of the empire, in continual communica- 
tion, and in constant harmony with each other. It is towards the 
middle of the second century that the first change is perhaps per- 
ceptible: as the numbers of the believers and the limits of the faith 
were extended, some diversities in doctrine or discipline would 
naturally grow up, which it was not found easy to reconcile ex- 
cept by some description of general assembly. Accordingly we 
find the first instances of such assemblies (unless that which was 
summoned by the Apostles may be so called) at this period. 
They were composed, either of the bishops only, or of these asso- 
ciated with a party of the priesthood ; those ministers presented 
themselves as the representatives of their respective societies ; nor 
was any superiority claimed by any of them in virtue of the sup- 
posed pre-eminence of particular Churches. These councils were 
called by the Greek name, Synods, and seem at first to have been 
provincial, following in some manner the political division of the 
empire. They had their origin in Greece — the land of public 
assemblies and popular institutions, of which the memory was 
fondly cherished there, after the reality had been lost in Roman 
despotism. Their character was essentially popular ; the repre- 
sentatives of equal Churches, elected to their sacred offices by the 
whole body over which they presided, assembled to deliberate as 
equals; and we may reasonably indulge the belief, since the 
exertion of freedom in any one direction makes it more ready to 
act in every other, that the political emancipation of mankind was 
promoted, even thus early, by the free and advancing spirit of 
Christianity. 

Such were the principles on which the affairs of the Churches 
were conducted for some time after the period mentioned by us ; 
and none can be conceived more favorable to the progress of the 
faith. The government of a single person protected each society 
from internal dissension — the electiveness of that governor render- 
ed probable his merit — the meeting together of the deputies of the 



290 THE COMPREHENSIVE CHURCH. 

Churches in occasional assemblies, on equal terms, taught the 
scattered members of the faith that they were animated by one 
soul, and informed and dignified by one spirit." 



I 

History of the Articles of Religion of the 
Protestant Episcopal Church in the United 
States, extracted from the (i Memoir of the 
Life of Bishop White," by the Rev. Bird Wilson, 
D. D., Professor of Systematic Divinity in the 
General Theological Seminary of the Protestant 
Episcopal Church, p. 143-152. 

" Of the Articles of Religion. In the " proposed book," the ar- 
ticles were reduced in number to twenty. These were regarded 
by the English bishops as containing the essential principles of the 
Gospel; and no objection was made to them, except to that rela- 
ting to the creeds, as already mentioned. But they never received 
the sanction of the Church. While they were under considera- 
tion in the convention, Dr. White manifested his anxiety to pre- 
vent the use of any language having a tendency, even though 
only apparent, to oppose the great doctrine that salvation is of 
mere grace. The article onjustification, as proposed in the report 
of the sub-committee, was objected to by him and Dr. Griffith. It 
was at last withdrawn, and the eleventh article of the Church of 
England inserted. Their objection to the proposed article " was 
its being liable to a construction contrary to the great evangelical 
truth that salvation is of grace. It would have been a forced con- 
struction, but not to be disregarded." At that time he was desi- 
rous that the article on predestination " should be accommodated 
not to individual condition, and to everlasting reward and pun- 
ishment, but to national designation, and to a state of covenant 
with God in the present life." The language proposed by him, 
and inserted by the convention of Pennsylvania, in their instruc- 
tions to their deputies in the General Convention in 1786, was : 
" Predestination is the everlasting purpose of God, whereby (be- 
fore the foundations of the world" were laid) he hath constantly 
decreed, by his counsel, to admit to the inestimable privileges of 
the Gospel dispensation, all those Gentiles, as well as Jews, who 
should believe in his Son, Jesus Christ; they, through grace, obey 
the calling of God ; they be justified freely ; they be made sons of 
God by adoption ; they be made like the image of his only begot- 



APPENDIX I. 291 

ten Son, Jesus Christ ; they walk religiously in good works; and 
at length, by God's mercy, they attain to everlasting felicity." 
This view of the subject he always continued to entertain; but 
was afterwards " convinced, that the introducing of it as an article 
would have engendered needless controversy,' on the meanings of 
the terms predestination and election, as used in the New Testa- 
ment. If we cannot do away the ground of controversy hereto- 
fore laid, it at least becomes us to avoid the furnishing of new 
matter for the excitement of it." Had articles been afterwards 
framed anew, he would, without doubt, have advocated the entire 
omission of the subject. 

The thirty-nine articles of the Church of England, with the ex- 
ception of the political parts abrogated by the revolution, were still 
the acknowledged faith of this Church, even before they were 
sanctioned by any resolution of the convention. But without 
some modifications in their language, and in the manner in which 
they should be set forth, they could not, with propriety, be pub- 
lished as her confession of faith. They were long under the con- 
sideration of the General Convention. 

In the early periods of the discussion, there was much difference 
of sentiment on the expediency of having articles of religion at all. 
Bishop Madison gave his opinion against them altogether, on the 
principles of the Confessional and the like books ; and Bishop Pro- 
voost, as Dr. White always supposed, did not materially differ from 
him, but being in the presidential chair at the time of the discussion 
in his presence, did not deliver his sentiments. Bishop Seabury at 
first expressed in conversation a doubt whether it were expedient to 
have any ; thinking that all necessary doctrine should be com- 
prehended in the liturgy, by which the object of articles might be 
accomplished. But afterwards, he saw so clearly the inconven- 
iences likely to result from the want of an authoritative form of 
public confession, that he wished to adopt one, and, as was un- 
derstood, the code of the thirty-nine articles. Bishop Claggett 
was in favor of them. Bishop White " professed himself an ad- 
vocate for articles ; the abolishing of which would, he thought, 
only leave with every pastor of a congregation the right of judg- 
ing of orthodoxy, according to his discretion or his prejudices; 
while the articles determine that matter by a rule, issuing from the 
public authority of the Church." 

In 1789, the bishops proposed a ratification of the thirty-nine 
articles, with an exception in regard to the thirty-sixth and thirty- 
seventh ; but, with their concurrence, the subject was referred, in 
the house of deputies, to a future convention. In 1792, the bishops 
were ready to undertake the review of them ; but as the churches 
in some of the states were not represented in that convention, and 
others only partially, the subject was postponed by the house of 
deputies. For similar reasons, it was again postponed by the 
convention of 1795, on the proposal of the bishops. At the next 
convention, in 1799, it was brought before the house of deputies; 



292 THE COMPREHENSIVE CHURCH* 

which " resolved itself into a committee of the whole, to take intd 
consideration the propriety of framing articles of religion." The 
committee of the whole reported to the house a resolution, " that 
the articles of our faith and religion, as founded on the Holy Scrips 
tures of the Old and New Testaments, are sufficiently declared in 
our creeds and liturgy, as set forth in the Book of Common Prayer 
established for the use of this Church ; and that further articles do 
not appear necessary." But this was negatived in the house; and 
a committee was subsequently appointed to frame articles. They 
reported seventeen. But the house of deputies resolved that, on 
account of the advanced period of the session, and the thinness of 
the convention, the consideration of them should be postponed; 
and that the secretary should transcribe the articles into the jour* 
nal, to lie over for the consideration of the next General Convene 
tion. On this publication of the proposed articles in the jour- 
nal, Dr. White remarks, that " the bishops had no opportunity of 
expressing their sense on the question of publishing the draft of 
articles which it (the journal) contains. Such a publication was 
certainly very injudicious ; if for no other reason, because it might 
have been expected to be easily mistaken for the sense of at least 
one of the houses of the convention. Indeed it was so misunder- 
stood ; whereas it was the sense of a committee only; not an in- 
dividual besides having delivered in his place any opinion on any 
article. But this was not the worst. It tended to excite religious 
acrimony, without any possible good effect at the present ; and 
with the probable bad effect of the greater acrimony, on an oppor- 
tunity of settlement in future." He disapproves of the application 
of the term " priesthood," in one of the articles, " to denote all the 
orders of the Christian ministry; and not confined to the order of 
presbyters, as in the established ordinal ; of the former of which 
there is no example in the institutions of the Church of England." 
And he adds: " It is not here designed to charge any other fault 
on the articles proposed. They are, in substance, what is contain- 
ed in the thirty-nine articles, without any superaddition, except in 
the particular stated. But the remarks may serve to show, that 
in the work of clearing that code of what maybe thought unneces- 
sary positions, there is danger of admitting some novelty, more 
fruitful of controversy than what may be done away. In the pre- 
sent instance, the novelty introduced is susceptible of the construc- 
tion, of obtruding on the church the notions of sacrifice,' in the 
strict and proper sense ; of ' altar' as the place of it ; and of 
* priest' as the sacriflcer." 

The articles were at length reviewed and established by a 
resolution of the two houses, in 1801. As the subject had been 
so frequently before them, and in various forms, the fullest oppor- 
tunity had been given to ascertain the sentiments of the Church 
at large, and to adopt deliberately the most judicious determina- 
tion. " As to repeated discussions and propositions, it had been 
found that the doctrines of the Gospel, as they stand in the thirty* 



APPENDIX I . 293 

nine articles of the Church of England, with the exception of such 
matters as are local, were more likely to give general satisfaction, 
than the same doctrine in any new form that might be devised. 
The former were therefore adopted by the two houses of conven- 
tion, without their altering of even the obsolete diction in them ; 
but with notices of such changes as change of situation had ren- 
dered necessary. Exclusively of such, there is one exception ; 
that of adopting the article concerning the creeds, to the former 
exclusion of the Athanasian." By the form of the resolution of 
the two houses, the previous obligation of the articles as a pro- 
fession of religious faith, is impliedly recognized ; the language 
being — " the articles of religion are hereby ordered to be set forth, 
with the following directions to be observed in all future editions 
of the same ;" and again : " the articles to stand as in the Book of 
Common Prayer of the Church of England, with the following 
alterations and omissions." 

The reasons for adhering to the thirty-nine articles, in prefer- 
ence to forming new ones, are thus stated by Dr. "White. " When 
the question has been put — Whether the thirty-nine articles are 
the best rule that can be devised ; the author has answered, that he 
thought them better than any other, likely to be obtained under 
present circumstances, Conventional business is too much hur- 
ried, and the members of the conventions are not sufficiently retired 
from other avocations, for the entering on determinations of this 
magnitude. Even if the greater number of the body should be 
conceded to be sufficiently learned for the work ; ecclesiastical le- 
gislation has not been of sufficiently long standing in this Church, 
to have established the characters of those who exercise it, as to this 
point, in the estimation of the world. Until such a character 
shall be established, a few obstinate or factious men will overset, 
in their respective congregations, what shall have been enacted in 
convention. Besides, many persons among the laity, and some 
even among the clergy, had declared their determination to abide 
by the articles at all events ; which made it much to be feared that 
schism would take place, whenever any material change should 
be determined on. In this case, they who should adhere to the . 
articles, would claim their relation to the Church of England ; 
while it would be questionable, whether the others would have 
any permanent tie among themselves. 

" Therefore, the author wished for an adherence to the thirty- 
nine articles, not excepting the general principles maintained in 
the political parts of them ; but with an exception, in the ratifica- 
tion, of the local application of the said parts, according to the 
letter of them. But he did not wish to have the articles signed, 
as in England, according to the tenor of the thirty-sixth canon of 
that Church. He preferred the resting of the obligation of them 
on the promises made at ordination, as required by the seventh ar- 
ticle of the constitution, considered as sufficient by the English 
bishops j which would render them articles of peace, as they are 



294 THE COMPREHENSIVE CHURCH* 

sometimes said to be in the Church of England ; but not with such 
evident propriety as they would then be in the American Church, 
As the author approves of the general tenor of the thirty-nine arti- 
cles, he trusted, that however he might have supposed, in his private 
judgment, the possibility of omitting some of them, and of alter^ 
ing others to advantage ; yet not perceiving a probability, either 
that such a change, if made, would have been for the better ; or, 
that if so, it would have found such general acceptance as to prove 
a sufficient bond of union ; he thought he acted consistently, in 
endeavoring to obtain them on the terms stated." 



Objections to the Liturgy of the Protestant 
Episcopal Church answered ; extracted from 
" Thoughts on the Religious state of the 
country, by the Rev. Calvin Colton. p. 120 — • 
134. 

" Let us consider separately some of the most common objec- 
tions to a prescribed form, such as is used in the Episcopal 
church. 

1. It is a Roman liturgy. This reason may have force in com- 
pany with prejudice ; not, I think, any where else. It has been 
already fully answered in the previous chapter on Episcopacy, 
by the suggestion, that the objection bears with equal sway 
against the Bible— against Christianity, &c. If the liturgy, as 
abridged and expurgated from Roman corruptions, is sound in 
doctrine and good for practical purposes, that is enough — that is 
all that needs to be claimed for it. No matter where it came from. 

Moreover, our liturgy is not in fact a production of the Church 
of Rome ; but in all that is of original and uninspired composi- 
tion, in its collects, and in the general and substantial structure 
thereof, it may fairly be accepted, partly by presumption from a 
consideration of its intrinsic and obvious merits, where positive 
testimony of the origin of particular parts is wanting, and partly 
by historical evidence, as having emanated from the most eminent 
Christians of all ages, back to the Apostles ; and is actually con- 
nected with them. All the devotional parts of the liturgy will sat- 
isfactorily demonstrate this, even though we lay aside the conside- 
ration of the notable fact, that no devotional compositions of our 
own day ever obtain a general acceptance, except they are from 
the hand of the most pious, godly, heavenly-minded men. There 



APPENDIX J. 295 

is nothing in the history of the church of Rome to show, positive- 
ly or presumptively, that her ritual, in any of the parts received 
by Protestants, had been corrupted. Besides the general excel- 
lence of the liturgical compositions, as approved by the con- 
science, and by the most devout and heavenly affections of the 
universal church, every true Christian must feel, that the service 
called the Litany is a very ecstacy of devotion, and that none 
can attain to the purity and height of its holy and heavenly breath- 
ings, without feeling that he is above the world and near to heaven. 
All persons accustomed to the liturgy must have felt the power of 
that part of it. To such, the Litany will need no commenda- 
tion from me. The like was never written by the hand of unin- 
spired man. It seems inspired — and inspired in the highest de- 
gree. 1 verily believe it is so ; not indeed as claiming our re- 
spect as a part of the sacred canon — but as having been drawn by 
the hands of men, who stood and felt themselves to be standing in 
and breathing the holiest atmosphere that is possible on earth — 
in the presence and at the footstool of the Eternal Three in One 
— at the foot of the Cross — sympathizing with God and with the 
dependence and wants of our race — breathing out the holiest, 
most importunate prayer after God and for redemption from sin. 
It seems as if they stood at the last stage between earth and heav- 
en, about to enter heaven, but unwilling to go there, till they had 
used their last opportunity of prayer, and poured out before the 
throne of God and the Cross of a dying Saviour their effectual 
intercessions for all whom they were leaving behind. Let any 
Christian read that portion of the Liturgy, and he will confess, 
that this which I have said of it is not praise, but a simple state- 
ment of its merits. 

In short, it is evident, that this manual of public and private 
devotion, in all that is uninspired, and in its general plan and 
structure, is the joint product of the most orthodox and the holi- 
est of men. Say, that it has been in use in the Roman Church ; 
say, even — though that does not appear — that it was principally 
produced in that Church ; I see not, I feel not, that it can be the 
worse for that. Nay, as we are certified, that some of the most 
eminent Christians that have lived since the days of the Apostles 
have been found in that connexion, and as we have satisfactory 
evidence, that such characters, running back through all ages of 
the church, must have had the charge of this production, it comes 
to us under the highest sanction of uninspired authority. It is in 
facta joint work of the wisest and best men, that have been found 
scattered along through the entire range of the Christian Era to 
the sixteenth century. But the work, after all, speaks for itself, 
and by whomsoever used, is sure to make impressions of its own 
holy character. I have never yet seen the Christian, or the man, 
who could open his mouth against it, on the ground of its intrin- 
sic merits. It is admitted to comprehend every subject of prayer, 



296 THE COMPREHENSIVE CHURCH. 

and the wide scope of Scripture history, devotion, doctrine, and 
precept. 

2. The prescribed service of the Episcopal Church is objected 
to as an irksome repetition, and therefore unprofitable. That the 
public services under the head of Morning and Evening prayers, 
are the same throughout the year, is true ; and 1 have shown, that 
the public prayers of other denominations, who reject these and 
all prescribed forms, are notwithstanding for the most part set 
forms; and it is equally true, that they are in general nearly a 
repetition. The difference in this particular is too trifling to be 
made of any account, especially when balanced against other 
considerations, which will generally be allowed to operate in fa- 
vour of the Episcopal service and against these. For example : 
The prayers of the Episcopal Church are short, having inter- 
vals occupied by the choirand by reading of the Scriptures. This 
gives variety and relieves from irksomeness. The language also 
is pure and comprehensive, and equally adapted to all minds. 
Whereas, in the other case, the principal prayer is long — often 
uncommonly so. Not unfrequently it occupies a half hour, till 
everybody is tired. Besides, the language often offends good 
taste ; the subjects are sometimes treated awkwardly, so as to give 
pain, instead of promoting edification ; topics are occasionally 
touched in a manner very objectionable; amd the minds of a 
large portion of the congregation are unavoidably occupied in 
criticism, rather than joining in worship. But those who habitu- 
ally attend on the Episcopal service have no room for criticism, 
and no provocation. If they are pious and devout, the prescri- 
bed form, so far as it occurs as a repetition, is a help to their de- 
votions. Repetition there must be in all modes of worship; it is 
unavoidable. And when it must occur, it is desirable, that it 
should be brief, comprehensive, and pure, as in the prayers of the 
Episcopal Church, For 'those who are not pious, and conse- 
quently not absorbed in devotion, I believe, as a general fact, that 
the Episcopal service is less irksome and more agreeable. The 
frequent change and great variety are an obvious reason why it 
should be so. Besides, it should be recollected, that much the 
greater part of the services appointed for every day, and for every 
morning and evening, including the collects and Scriptures, are 
not a repetition except once a year — leaving out of view the part 
sustained by the choir, and even that has more or less variety in 
it. With the exception of a few short prayers offered up at in- 
tervals between other parts, the services of the Episcopal Church 
actually have less repetition and a greater variety, than those of 
any other Protestant Church. And it cannot be denied, that they 
.are all in the highest degree Scriptural, and eminently calculated 
to assist devotion. 

\ 3. But there is too much getting up and sitting down, too fre- 
quent change of posture and of topic, too much interchange of 
different kinds of service, &c. Doubtless it does seem so to those 



APPENDIX J. 297 

who are not accustomed to it, and who are more used to services 
like the Presbyterian. But when this objection is proved experi- 
mentally, it not only vanishes, but the practices before esteemed 
faults are transformed into excellences. The whole system is 
found to accord with nature and with thespiritof closet devotion. 
It might be presumed, that such a ritual, the product of so many 
centuries of the Christian church, arid of the most illustrious 
saints adorning her annals, who had to do with the formation of 
this work, was never composed and constructed but with all the 
lights and suggestions of experience. 

Follow the Christian to his closet, where is his Bible, his pray- 
er and hymn books, his various manuals of devotion. He kneels 
and invokes God, his Father, Redeemer, and Sanctifier; he reads 
a verse, or two, or more, or a chapter of the Bible, according as 
his feelings incline. If a sentiment of devotion springs up in his 
heart at any moment or place of his reading or meditation, he in- 
stantly gives expression to it; if any desire, he offers it up in 
prayer; if he feels any evil, he prays for deliverance ; if his kind- 
ness for others flows out, he prays for them ; — whatever emotion 
springs up in his bosom, he utters it, whether of sorrow for sin, 
of gratitude for favours, of adoration, of intercession, or of praise. 
If one great feeling pervades his heart, he dwells upon it, and 
bring it out in various forms in his addresses to the Deity. In 
the course of half an hour he has perhaps looked many times into 
his Bible, hymn book, and other devotional helps that may lie 
before him, and at each interval poured out his various and rapid- 
ly succeeding emotions and desires before the throne and mercy 
seat of God. He rises and walks his room, and kneels again; 
he prays ; he sings, it may be; he changes his subject, his book, 
his posture, and passes from one act of devotion to another, just 
as his feelings prompt him ; and his states of feeling are every 
moment changing, as thoughts succeed each other. This is na- 
ture in such an occupation ; it is man acting out, without restraint, 
his own character, as a religious being, in the cultivation of reli- 
gious affections. And it is very likely he will offer the same peti- 
tion, word for word, many times in succession, and at every time 
ending it with the usual doxology and Amen. He loves to say, 
" Through my Lord and Saviour Jesus Christ; and to ascribe 
"praise to Father, Son, and Holy Ghost." He loves to go over 
the same thing again and again, where his affections for the mo- 
ment are strongly fixed; and he believes, that God, who is his 
Father, is willing to hear. And he will perhaps return to the same 
topic many times in the same season of his retirement. 

Now let it be observed, that the entire system of the Episcopal 
ritual is based upon this principle— viz. on the natural and vari- 
ous promptings of religious affections in closet devotion, so far as 
it can be applied to public worship. There is this difference be- 
tween the two : In his closet the Christian, being alone, Jollovjs 
the promptings of his feelings ; whereas a public ritual should 
25* 



298 THE COMPREHENSIVE CHURCH. 

itself be the prompter and the guide. In his closet the Christian 
is not called upon to have respect to others, but only to himself, in 
the course of his devotional exercises. But in public, where there 
are many minds and various states of feeling, the exercises of de- 
votion should be so contrived, as to bring all these various minds, 
as far as possible, to the same state at the same time. In public, 
it is impossible, that a ritual of devotion should be conformed to 
the states of feeling in each individual ; its aim should rather be 
to prompt and control feeling, but not without regard to that vari- 
ety, as well as repetition, which is the spontaneous growth of the 
closet. The closet is the model; and the plan of public worship 
should be to come as near to it as possible. It is the natural flow 
and rapidly succeeding changes of the religious affections, which 
are to be regarded in the formation of a public ritual. In this 
view it will be seen, that the Episcopal forms and modes of wor- 
ship have been ordered in wisdom ; and that they demonstrate a 
consummate acquaintance with the human heart under the affec- 
tions of religion. 

4. But the common use of the ritual by all the people is a mere 
mockery, and sanctions hypocrisy ; it is well known that there is 
no devotion in the hearts of a great portion of the congregation, 
and they know it themselves ; and the practice, in connexion with 
this consciousness, is in great danger of making them mere form- 
alists for life ; and consequently it is perilous to their souls. 

That any person should fail to enter into the spirit of the forms 
of public worship, on which they are accustomed to attend, is cer- 
tainly to be regretted ; but I am not aware, that this is a sin pe- 
culiar to Episcopalians. It may possibly be more visible among 
them ; but in all honesty I do not think it is more prevalent. 
What is the appearance of any person in a religious congrega- 
tion, but an ostensible profession of worship 1 The reigning pub- 
lic conscience of the community is in favor of religion ; and the 
ordinances of public worship are God's appointed means, not only 
of edification to Christians, but of bringing unconverted men — 
sinners, who in their conscience respect religion — home to him- 
self. For the most part, those who use the solemn, and as it must 
be confessed by all, the appropriate ritual of the Episcopal Church, 
may charitably be supposed to have a respect for its doctrine and 
sentiments; and in the exercise of the same charity, it may also 
be presumed, that their conscience goes with the service. On the 
last point, there is in most cases no doubt. 

There is just as much reason for the Ministry of the Church 
to call on all the people to engage and take part in the public ser- 
vices of the Sanctuary, as for the Christian father and head of a 
family to call around the altar of his household his children and 
domestics, and exhort them to join in the acts of devotion, what- 
ever be their form, in which he leads. Both institutions are suit- 
able and good, and have the same general design ; and all the ob- 
jections, which can be brought against one, lie with equal force 



APPENDIX J. 299 

against the other. It may be hoped, that he who can be induced 
to join formally and habitually in acts of social and public wor- 
ship, will also by that very means, under the blessing of God, be 
brought to a participation in the grace and spirit of that worship. 
Certainly it must be granted, that it is more hopeful and belter to 
do it, than not to do it. I think, indeed, it may be satisfactorily 
shown, that a formal and actual participation in the ordinary uses 
of the public ritual of the Episcopal Church, other things being 
equal, is more likely to issue in a cordial acquiescence in the re- 
quirements of the Gospel, than the passive and taciturn habit of 
the Presbyterian and some other denominations. The mere sug- 
gestion of this idea, I am disposed to believe, will generally be 
convincing. This suggestion is the more forcible, when we con- 
sider, that the temper of the age and of the public mind is favour- 
able to the possession and exemplification of the graces of practi- 
cal piety in all their legitimate bearings — which is an undoubted 
fact. 

5. The audible responses of the congregation are objected to as 
improper, unprofitable, and tending to confusion. 

As to the charge of confusion, inasmuch as it is an appo inted 
order, well understood, conformed to without difficulty in the man- 
ner intended, and to those concerned is in no sense confusion, it 
requires no reply. That it is improper, if it suits the feelings of 
the denomination, I cannot see, or feel. In all ages religious con- 
gregations have been accustomed to make responses to official per- 
formances, in one form or another: So did the Hebrews; so do 
the Jews still; and so have Christians from the beginning, with 
the exception of some Protestant sects, who have probably laid 
aside this practice, rath6r for the sake of setting up a difference 
under the name of an improve?ncnt,ihdLh for any good reasons, as 
is the fact in some other changes. I think it cannot fail ly be 
made a question of propriety, but of taste and habit ; and may 
therefore be lawful with those who like it. 

As to its profitableness, it may be remarked, that it is not only 
an ostensible, and with true worshippers, a real expression of 
sympathy, but it is calculated to give greater effect to the power 
of sympathy, and to kindle livelier sentiments of devotion in 
the hearts of those who engage in these offices. What Chris- 
tian does not know by experience the difference in the state and 
activity of his religious feelings, while engaged in the duties of 
the closet, when in one case his devotions are only mental, and in 
the other he gives them an audible expression ? The mere sound 
of his own voice on his own ear, in the utterance of his emotions, 
and the effect of natural ani appropriate intonations, give a new 
character and an increased ardour and vigour to those sentiments. 
It is hardly possible for him to realize the full benefit of private 
devotions, when deprived of this privilege. It is in truth and in 
all experience the most indispensable and most active means o£ 
kindling devotion to its purest and most glowing fires. 



300 THE COMPREHENSIVE CHURCH. 

And if such be the effect in the closet, how much more in the 
public congregation, where the mysterious and amazing power of 
sympathy comes in to give character and intensity to the devo- 
tions of the house of God 1 Such beyond all question is the natu- 
ral tendency, and such the design of this practice. It is intended, 
moreover, that every one present should feel that he is a worship- 
er, and that he should sustain his own part. It makes all partici- 
pants in concert, besides, that it gives to each, even in this public 
place, the additional privilege of the closet. While he reads and 
prays and sings in company with those around him, enjoying 
and communicating the power of sympathy, he also reads and 
prays and sings, as one alone in the presence of God, and in his 
earthly sanctuary. There is, perhaps, no feature of the Episco- 
pal ritual, that is founded more in nature — that is better adapted to 
man as he is — and of course, none more demonstrative of wisdom, 
and of experience in the character and operations of piety, as well 
as in the means of assisting and promoting it. It is true, this 
privilege may be abused : so may any thing else. It may 
fail of its intended effect over undevout minds ; and so may any 
other and whatever means. 

7. The numerous holy days and saint's days, appointed or 
recommended to be observed, in the Episcopal liturgy, are object- 
ed to as relics of the Romish superstitions. 

As a theory, independent of these fragments of history, it would 
seem very suitable, that the most remarkable events of our Sav- 
iour's earthly abode, from his nativity to his ascension, should be, 
in some form and by special ordinances, commemorated. Wheth- 
er the very week of the year, or day of the month, can be pre- 
cisely determined, is not of material importance, if Christians 
can be agreed on any assumed dates for the respective events. It 
must be evident, that such observances are calculated to fix and 
preserve in the public mind the remembrances suggested by 
them; and to do it more effectually, than could be realized in the 
want of them, in the same manner as our Fourth of July keeps 
alive the recollection and sentiments proper to be cherished in re- 
lation to that eventful period of our history ; in the same manner 
as the 22d of February reminds us of the Father of our Country ; 
and in the same manner as the annual celebration of any remark- 
able event or epoch, distinguished in history for good or evil to 
mankind generally, or to any community, may serve to inspire 
with gratitude, hope, and courage, if the event was a blessing, or 
with admonition and caution, if it was an evil. 

And what harm in setting up in like perpetual memorials, if 
there is room for them, to such names as the most distinguished 
of the Apostles, Evangelists, Christian martyrs of the earlier and 
later ages, and of the most eminent saints, that belong to past 
history 7 Is not their history inspiring and profitable to contem- 
plate % Is it proper —is it well to let their names, their example, and 
their virtues go into oblivion 1 Can it be honestly averred, inde- 



APPENDIX J. 301 

pendent of the supposed origin and mediate descent of some of these 
appointments, that the use made of them in the Episcopal church, 
is likely to have, or does have any bad effect 1 Viewed as a theory, 
the objection falls ; and 1 am not aware that the. practice is found 
to be vicious in its tendency. Every question of this kind, to be 
determined fairly, must be decided on the simpe ground of its own 
merits, apart from the influence of prejudice. 

But who are they that make this objection 1 I will suppose, for 
example, that the;y arc Presbyterians and Congregationalists. 
Well, let us try them by their own rule : It is a singular fact, that 
within the iimits of about twenty years, and for the most part in 
much less time than that, a calendar of stated religious occasions, 
or holy days, has been made up, adopted, and gone into general 
use throughout these two denominations, much more crowded, as 
I am inclined to believe — though I have not taken the trouble of 
counting the lists in the two cases for comparison — than the cor- 
responding calendar of holy days, adopted and recommended by 
the Episcopal Church, which have grown principally out of 
events scattered along the entire line of eighteen centuries. And 
in addition to these, there are constantly occurring numerous spe- 
cial and extemporaneous appointments, which, in their number, 
added to the amount of time allotted to their observance, probably 
exceed the calendar of stated occasions of the same class. There 
is a monthly Concert, (of prayer) so called, at least for every 
week in the year, and I believe somewhat in excess of this, as- 
signed each to its specific object, as for example, to Christian mis- 
sions generally — which I believe is the primitive institution of the 
kind; to the Sabbath school enterprise; to the Tract cause and 
efforts ; to the cause of Sailors; to the Temperance reformation ; 
to abolition of Slavery ; to Christian mothers' associations — 
which in many cases is weekly ; to Revivals of religion ; and to 
numerous other specific occasions, already gone into extensive, 
and many of them into general observance. I suppose it would 
be moderate to state the monthly concerts, which are very gene- 
rally observed, at seventy -jive a year. There is a large class of 
other stated and extemporaneous religious occasions, obtaining 
arid receiving a great share of the attention of the religious pub- 
lic of these two denominations, amounting in all, 1 should think, 
if we include the entire list of every'sort above specified, to not 
less than two hundred a year, independent of the Sdbbath. Of 
course 1 do not mean, that each of these has got into general use; 
but probably not less than one hundred and fifty of them are very 
widely observed, and that too by the same individuals. 

This surprising list of religious occasions, or holy days, statfd 
and special, has all grown up within about twenty years. The 
original monthly Concert, on the subject of general missions, has 
long since attained to a very sacred estimation ; and so in its 
train have several others of the same class, though falling some- 
what behind, as regards the interest felt in them. There are sev- 



302 THE COMPREHENSIVE CHURCH. 

eral annual Concerts, to which very great importance is attached, 
as the first Monday in the year, for the world ; a day in Februa- 
ry, for colleges ; another for the cause of Temperance ; and 
some others, the specific design of which I am not possessed of. 
Of course I do not refer to these appointments to object to them. 
Many of them I have long sympathized with, and observed re- 
ligiously for the design of their institution. My only object is 
to bring them up in array before those, who are supposed to ob- 
ject to the comparative paucity of stated religious observances, or 
holy days, which are to be found in the religious calendar of the 
Episcopal church, that it may be seen, which party in fact has the 
most, the complainants or the accused." 



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